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Class .JSAlMA 

Book , J15 

Copyright N° 



COPYRIGHT DEPOSIT; 



AS OTHERS SEE US, 

AND AS WE 

ARE 



The Plea and Position of the Disciples of Christ, 
as They Are, Presented in Contrast with 
the Erroneous Views Usually Held 
of Them by the Denomina- 
tional World 



BY 



JOHN L. HILL, A. M., B. D 

Minister Central Christian Church, 
CINCINNATI, O. 




THE STANDARD PUBLISHING COMPANY 
CINCINNATI, O. 

Copyright, 1908, by the Standard Publishing Company. 



UfiKARY of CGiNUSrtfcSS 

AUG 12 WU8 

C©PY B. 



^i^ 1 

M* 



TO THE MEMORY 

OF 

JOHN G. MORTON 

Formerly of Madison ville, Ky., but now in heaven — to the 
memory of him whose sympathetic interest and material 
aid meant so much to me in days of struggle and need — 

— and — 

to a host of faithful Christians in southern and western 

Kentucky, both ministers and members, who loved me 

and helped me during that period of transition from de- 

nominationalism to simple Christianity, and have since 

been my constant friends, this book is most affectionately 

dedicated by 

The Author. 



PREFACE 



TN this book the author makes no effort at a ''scholarly'' 
■*- or literary production. The chapters of the book con- 
tain the substance of a series of Sunday-evening sermons 
delivered in Central Christian Church, Cincinnati. The 
one and sole purpose of the preparation of this work for 
the press, is, that those whose ideas of the church of Christ 
are erroneous and confused, may have a clearer understand- 
ing of the nature and purpose of the church, and thereby 
advance the cause of Christ's kingdom on earth. 

To clearly set forth the true plea and position of the 
Christian Church, w r e have, so far as possible, endeavored 
to be simple, concise and clear; we have tried, so far as 
practicable, to avoid theological phraseology, and to use the 
plain language of the people. 

If, in drawing the contrast between the disciples of 
Christ "As Others See Us, and As We Are," one soul may 
be made to see the truth more clearly as it is in Christ, 
the author shall be satisfied. However, he sends the book 
forth, earnestly praying that, with God's blessing upon it, 
many souls may, through its instrumentality, find "the 
Way, the Truth and the Life" — even Christ the Saviour. 

Central Christian Church, 

Cincinnati. 
This, April 16, 1908, being the thirty- 
sixth anniversary of my birth. John I*. Hiu,. 



TABLE OF CONTENTS 



CHAPTER I. 
A Denomination, Founded by A. Campbell I 

CHAPTER II. 
The Name "Christian"— Is It a Presumption? 4 

CHAPTER III. 
"Experimental Religion" — Is Salvation by Formula ? 9 

CHAPTER IV. 
"Dangerous Doctrines"— Do We Teach Them? 15 

CHAPTER V. 
The Church of Christ — Its Origin and Growth 20 

CHAPTER VI. 
Membership in the Early Church 26 

CHAPTER VII. 
Ordinances and Offices in the Early Church 31 

CHAPTER VIII. 
Missions the Heart of Christianity 40 

CHAPTER IX. 
The Passing of the Clergy 45 

CHAPTER X. 
Corporatism and Ecclesiasticism in the Christian Church 50 

CHAPTER XI. 
Origin and Growth of Roman Catholicism 55 

CHAPTER XII. 
The Reformation 61 

CHAPTER XIII. 
Origin and Growth of Modern Sectarianism 66 

CHAPTER XIV. 
Ultimate Religion : Christian Unity 72 

CHAPTER XV. 

A Century's Growth 78 

vii 



INTRODUCTION 



J. M. GORDON 



Aside from the clearness of presentation, the accuracy of its 
statements, and its strong and lucid style, ttee book before ua 
should have a special interest for the men and women of to-day. 

In the first -place, the author has a right to 'his opinion. 
"Every man has a right to his own opinion," is one of the many 
popular adages which receive acceptance among men, because 
of their want of thought. No man has a right to an opinion 
on any subject, unless he has given that subject special thought 
and investigation, and so stands in a position to know. The 
truth of the above statement is shown by the fact that men 
never so stultify themselves as on the subject of religion. Ask 
a sensible man in one line of business to express an opinion as 
to an entirely different line, and he will promptly tell you that 
he knows nothing about that business, and therefore can not 
express an opinion; but ask the average man a question on 
politics or religion, the life here or hereafter, and he will answer 
you and give his opinion with a glibness exactly in proportion 
to his lack of knowledge of these great questions. 

iMr. Hill has a right to tell us "how others see us," for as 
others see us, he once, in all good conscience, saw us himself. 

Our author was born into a family most earnest and ex- 
emplary in the belief and practices of a great denominational 
church; he was reared amid such surroundings and influences, 
and finally educated in a theological seminary of the highest 
standing. He was ordained a minister of that church while he 
was hardly out of his teens, and by the time he reached the 
age of twenty-five years, was occupying a prominent pulpit of 
that denomination, and was prominent in its counsels and high 
in its esteem. 

Then followed a period of great intellectual combat and un- 
rest; he found himself slowly drifting aw^ay from the old moor- 
ings, into a sea of uncertainty and doubt; the foundations were 
being shaken — around him he* heard the crash of falling creeds, 
and he longed to plant his feet on a rock of immovable knowl 
edge, 
viii 



INTRODUCTION ix 

He turned away from the study of creeds and confessions, 
and the commandments of men, to study of the words of Him 
"who speafcs with authority," and there found the anchor of his 
soul, the rock which abides, in the facts, commands and prom- 
ises of the New Testament. There he also found the new name 
by which God had promised to call his people*, and which 
he felt himself privileged to wear — the name ''Christian." 

Sadly, but resolutely, he turned away from the church of his 
childhood, of his father and mother and friends, resigned his 
charge, and, utterly unsupported by any promises of the brother- 
hood into whose communion he was to enter, stepped out upon 
the promises of God, and declared himself a Christian only. 

These are the facts of the author's life during the period 
when he saw us "as others see us." 

The writer of this introduction has a right to make public 
these facts, as during this period he was the author's most in- 
timate friend, and finally had the great privilege of burying 
him in baptism in obedience to the command of the Lord Jesus 
Christ. 

Mr. Hill was at once given position and recognition among 
the Disciples of Christ, and rapidly advanced till he attained 
the prominent place which he now holds, being minister of the 
Central Christian Church of Cincinnati, one of the oldest and 
most historic pulpits among the Disciples. So, from the very 
facts of the case, he is peculiarly fitted to give the world that 
which he sees from his double viewpoint. 

There is a second reason why the book before us should have 
a special interest for the men and women of our time; the 
book has a theme and is written for a great purpose. 

Every age has what the Germans call its Zeitgeist, the spirit 
of its time. The essence of this sipirit can be expressed in one 
word. If the word does not exist, the age coins it. This has 
been done by our age, and the word is solidarity. 

Man has girdled the earth with iron bands, flashed his voice 
under the waves of the ocean, counted the stars and weighed 
the sun in the heavens, made of space one great whispering gal- 
lery, surprised nature in her most secret processes, extracted the 
elemental secrets of earth, air and water, harnessed all the pow- 
ers of nature to the car of his triumphal -progress; but still 
is unsatisfied with the conquest of matter. He now is girding 
himself for a fiercer combat, the knowledge and conquest of 
himself. 

To-day there is a world life, and a world thought, and out 
of these is growing a world consciousness. Man is becoming 
self-conscious. As he turns his eye inward upon himself, he 



x INTRODUCTION 

sees indelibly stamped upon every fiber of his being the same 
law it took him so many ages to read in nature — the law of 
solidarity. The universe of matter constitutes the universe of 
men. 

There are no unrelated atoms, and no unrelated men. "No 
man liveth to himself, and no man dieth to himself." 

Our whole civilization is beginning to feel the workings of 
this great law. All things are working together, and society 
stands amazed at the wonderful power thus generated. 

The 'power first showed itself in the mechanical world, and 
there demonstrated the tremendous energy generated by weak 
things working together, and thus producing solidarity. The 
power next showed itself in the business world, and to-day our 
civilization stands aghast at the power it has created, and is 
struggling to the death in the grasp of the forces it itself has 
evolved. 

The last and greatest realm to feel the force of this mighty 
power of solidarity, of co-operation and union, is the religious 
world. Here, the power is to be purified, sanctified, and all 
things made to work "together for good!" 

The aim of this book is to clear the ground for a great for- 
ward step along the pathway of human progress. 

To-day, for the first time in the religious history of the 
world, men are desirous of Christian unity. No representative 
man or church now defends and advocates disunion. 

So long as the church was regarded as a "Transfer Society" 
to land men on the heavenly shore, the more routes the better; 
but to-day the church is beginning to realize that her mission 
is not to take men to heaven, but to bring heaven to men, by 
overturning the kingdom of Satan and upbuilding the kingdom 
of God. To-day there is being recognized in the religion of 
Jesus the moral equivalent of war. Man is a fighter by nature. 
He must find the right enemy and then fight to the death. 

Mien are beginning to realize that to enlist under the banner 
cf the great Captain of our salvation does not mean merely to 
keep step and mark time, to appear on dress parade, and to 
do garrison duty, but it means real warfare. The Christian 
soldier is called on to endure hardness, to lead a forlorn hope, 
to fill a perilous breach, to resolutely advance and plant the 
banner of the cross on every citadel of sin, till every knee has 
bowed and every tongue confessed Jesus Christ is Lord. 

Long ago the church won the hearts of the women, recently 
the hands and feet of the children, but the strong arm of the 
men, how win that? By issuing the call to heroism; by calling 
upon men, not to come up and get saved, but to come up and 



INTRODUCTION xi 

get lost — lost to self and found to service. That call has been 
issued, and grandly the men are answering it; from north, 
south, east and west they are coming in companies, and rallying 
to the standard of the King. 

Over against this army of the king stands the army of Satan, 
drilled and disciplined, leagued and banded together, standing 
heart to heart and shoulder to shoulder, presenting a solid front 
to all that is good, a tremendous example of the power of unity 
and solidarity. 

What shall unite and solidify the hosts of the Christ? Two 
things alone unite men— a passion and a purpose. Men can 
never think alike, but they can love alike and hate alike. 
Satan's hosts are united by the passion of hate, and the purpose 
to build up the kingdom of Satan. 

God's hosts must be united by the passion of love and the 
purpose to build up the kingdom of God! 

The basis, then, of Christian unity is the basis of every 
union, a personality. Search the records of history, and you 
will find that every union of men rested on a personality. When 
the personality passed, the union perished and fell to pieces. 

A lasting union must be based on a lasting personality — 
Jesus the same yesterday, to-day and forever. 

The book before us is a plea for such a Christian union, 
based on the only bond of union, the personality of Jesus Christ. 
Loyalty and allegiance are the strongest passions in the hearts 
of men; men by nature are hero-worshipers. Jesus is the great 
hero of the race, and alone worthy of worship! 

The passion to unite men is the passion of love, loyalty and 
allegiance to our King; the purpose is the establishment of the 
kingdom of God, which will have fully come, only, when God's 
will is done on earth as it is in heaven. When Jesus is thus 
lifted up, no more to a cross, but to a crown of unending 
dominion, the petty differences which now divide his followers 
will be forgotten in the ardor and enthusiasm of the great bat- 
tle for the Christ and for the right. 

The only question debatable will be, "What think you of 
Christ? Whose son is he?" Then, if a man give the answer, 
"I believe him to be the Christ, the Son of the living God," the 
one fact of the New Testament which comes to us on evidence, 
will have been accepted. There is no room for debate or argu- 
ment; does the King command it, does the Christ promise it? — 
is the court of last appeal. 

Divisions came from allegiance to many Christs. Some 
cleaved to the Christ of history, others to the Christ of tradition, 
still others to the Christ of creeds and confessions, or poetry 



xii INTRODUCTION 

and art. Union will come from allegiance to the one Christ, the 
Christ of the four Gospels, who is the Christ of God! 

The book before us is a plea for such unity, and though it 
may not effect it, it at least clears the ground of much prejudice 
and misconception, and points out the path down which the chil- 
dren of men may walk in unity and love — the path of glory, 
that leads not alone to the grave, but beyond it to life eternal. 

Wilmington, O., Apr. 1, 1908. 



AS OTHERS SEE US, 

AND AS WE ARE 



JOHN L. HILL 



CHAPTER I. 
"A DENOMINATION, FOUNDED BY A. CAMPBELL." 

In religious parlance, there is no expression oftener used 
than the "different churches." That there have been and are 
many religions, all will agree. Man is naturally a religious be- 
ing, and wherever he exists we find him bowing before some 
shrine, worshiping at some altar. He instinctively believes in 
some kind of a God, and has ever dreamed of a "future life." 
This characteristic is true both of the heathen and the worship- 
ers of the true God. 

The history of the worshipers of the true God is divided into 
two great dispensations, viz.: the Jewish and the Christian. 
With the former it is not our purpose here to deal, but to the 
latter let us give close attention and careful consideration. 

As already stated, the prevailing opinion held by the masses 
is that the representatives of the Christian religion are divided 
into a great many different churches, and how often do we hear 
the statement, "It makes little difference what church we belong 
to, if we have been converted and are true Christians." The 
idea is that the churches are afterthoughts, and are institutions 
founded upon various interpretations of the Bible to suit the 
peculiar ideas and temperaments of different people. Without 
going into detail, it is sife to say that every religious sect 
known to the history of Protestant Christianity has come into 
existence in this way. 

This idea of the "churches" is not confined to the masses, 
among the "laity," but the more learned representatives of the 
denominations recognize the propriety, right and authority of 



2 AS OTHERS SEE US, 

the "churches. " While no one sect will accept as true all the 
tenets of any other sect, and each believes the other to be teach- 
ing some untruths, they are regarded as necessary evils, because 
"all people can not see alike." 

Inasmuch as great minds have not been able to see alike, 
they have deemed it wise to found "churches" holding forth to 
the world their own interpretation of the Scriptures concerning 
church doctrine and government. In this way Wesley and Will- 
iams, and many others, founded churches. In this same way 
many good people believe that at a certain time Alexander 
Campbell organized a church known as "Christians," or "Dis- 
ciples of Christ," but often called "Campbellites" by the sec- 
tarian world. It is upon this point, first, we note the vast dif- 
ference between the light in which others see us, and as we 
really are. 

It is true that Mr. Campbell and others stood for some long- 
neglected principles of truth, and inaugurated a movement in 
the religious world that has proven a mighty force, its adherents 
now numbering more than one and a half millions of people; 
but the idea of organizing a "new church," or creating another 
sect, never entered his mind, for above all other things this he 
most vigorously opposed. Nothing appealed to him as being so 
hurtful to pure Christianity as the schismatic divisions of Chris- 
tendom, and the entire energy of his great soul was set against 
division and discord, and for unity and harmony among Christ's 
followers. On renouncing Presbyterianism, so fearful was he of 
a following which the world might regard as another "church" 
or sect, he cast his lot with the Baptists, and remained with 
them so long as he could "speak where the Bible speaks," and 
be "silent where the Bible is silent." Later Mr. Campbell and 
his colaborers stood for the laying aside of all sectarian divis- 
ions, and the unity of all God's people with Christ as their creed 
and the Bible alone as their rule of faith and practice. Instead 
of organizing or creating anything new, they stood for dispens- 
ing with all that is of human origin and unnecessary to the 
"one body" among Christians, and for the restoration of the 
apostolic simplicity of the one and only church of Christ as it 
came fresh from the hands of the apostles in the first century. 
For this they argued, on the basis of eternal truth itself, upon 
which may stand in fraternal union all who love to do his will. 

There is in existence no such thing as a "Campbellite 
Church," nor is there any such thing as a "Christian Church," 
or "Disciples of Christ," or people represented by any other 
name, "organized" or founded by A. Campbell and those who 
labored in accord with him, They were leaders in a restoration 



AND AS WE ARE 3 

movement, and the taking up of the long-neglected principles of 
apostolic simplicity held forth by the people known as "Disciples 
of Christ" can be traced to no one man in particular. A. Camp- 
bell by no means embodied originally in his teaching all for 
which the disciples stand, or rather was not first to argue for 
the restoration of some neglected doctrines. 

For the restoration of many of the great outstanding facts 
and teachings of the New Testament to the faith and practice 
of those who claim to be "Christians only," we are indebted to 
various individuals of different times and places. While we 
have no formulated creed or "Confession of Faith," save the 
Bible, yet as the rule and guide of our faith and practice the 
New Testament plainly sets forth many doctrines and duties not 
contained in sectarian creeds; and in many instances in the 
creeds human ideas that are directly opposed to the New Testa- 
ment teaching have been substituted. The simple yet sublime 
truths of apostolic teaching have by different ones been restored 
to the church of Christ of to-day. Among them are such names 
as James and Robert Haldane, Ballentyne and Ewing of Scot- 
land, B. W. Stone, Walter Scott, Thomas Campbell, Alexander 
Campbell, and others. They took the Bible as their only text- 
book, and their plea was its self-sufficiency. From it they pro- 
mulgated no set of doctrines, formulated no creed. Under the 
guidance of the Spirit, they ever searched for the truth con- 
tained therein, and so each succeeding generation has done. 
Bound by no creed save that "Jesus is the Christ," which can 
never need revision, the learners of him, ever free to accept 
the truth as it may be revealed by the Spirit through the Word, 
in no way committed to the beliefs or teachings of any one save 
those who have upon them the stamp of divine inspiration, wear- 
ing no human name, espousing no human theories, submitting 
to no ecclesiastical authority instituted this side of the New 
Testament, tracing their origin to no one save Christ and his 
apostles, and by the truth as it is in him, made free to perform 
their part in bringing about the divine ideal in the mind of the 
Master when he prayed that they might all be one as he and 
the Father were one, in humility, yet in his strength they stand, 
inviting to join in this glorious movement all who love the Lord. 

While many others may regard us as a sect, or one of the 
many churches, and may call us "Campbellites," thinking Mr. 
Campbell was the "founder" of the church, these are not the 
facts, as a careful and unprejudiced investigation of the subject 
proves. 



AS OTHERS SEE US, 



CHAPTER II. 
THE NAME "CHRISTIAN"- IS IT A PRESUMPTION? 

"The disciples were called Christians first in Antioch" (Acts 
11: 26). Many of our religious neighbors designated by different 
names given, and taken on by men at different times as circum- 
stances have to their minds seemingly justified such procedure, 
think there is a large degree of presumption on the part of those 
people who call themselves "Christians," or the "Church of 
Christ." A great congregation in one of our large cities was 
once taken severely to task for styling itself "The First Chris- 
tian Church" of — - — , implying, as the critics said, that this 
congregation was presuming to be the first church of Christ's 
true followers in that city. They said: "We are all Christians 
in that we are believers in and followers of Christ. Then, why 
should you presume to call yourselves the 'Christian Church' ?" 

They asked: "Are not Methodists, Baptists, Presbyterians, 
Lutherans, and many other denominations, Christians also? 
What right have you to a monopoly of the name, as though you 
were the only Christians?" 

It is argued, further, that there is but little in a name, the 
power of the church depending upon her inward life, and not 
upon any outward designation; that the various denominations 
are simply "divisions" or "companies" of the Lord's army, and 
are properly fulfilling their mission by wearing these different 
names. 

As others see us still further, we are inconsistent with our 
plea for acting only upon divine authority, when we call our- 
selves the "Christian Church," claiming that this name was 
given to the disciples of Christ by their enemies at Antioch, 
and was a nickname flung at them in derision. Therefore we 
should not contend, even from our own viewpoint, for that 
which was not of divine origin, but be satisfied to be called 
"Campbellites," and take our place as one of the many "church- 
es" in the denominational ranks of Christendom. 

The foregoing, we believe, is a fair and impartial statement 
of the prevailing opinions regarding us, in the minds of a large 
majority of the preachers and laity of the denominations. And 
now, keeping constantly in mind the one great plea of the Chris- 
tian Church, viz.: the restoration of primitive Christianity as 
the only possible basis for the unity of the Lord's people, let us 



AND AS WE ARE 5 

note the contrast between this view "as others see us," and what 
we really are, as regards the name "Christian." 

We choose to wear this name because it was divinely given. 
Upon this point the writer submits an argument taken from a 
sermon by James Vernon, minister of the Christian Church at 
Henderson, Ky., considering it the very strongest he has ever 
seen. Bro. Vernon says: "The word 'Christian' is, of course, 
derived from Christ — which means 'anointed'; and to be a Chris- 
tian is simply one who belongs to Christ. 

"That the name 'Christian' was given to the disciples at An- 
tioch by their Jewish or heathen enemies in derision, or con- 
tempt, there is not an atom of proof, but is a pure assumption 
made in the face of very material proof to the contrary. Cony- 
beare and Howson, and Canon Farrar, have disposed of the idea 
that it was given by the unbelieving Jews. They tell us that 
the word 'Christ' was one of the most sacred words in the Jew- 
ish language, and that not to have saved their own lives would 
they have applied it to those whom they regarded as disciples 
of a spurious Christ and a foul apostasy. 

"We know that the Romans did not give them the name, be- 
cause Farrar quotes Gregory, Gibbon and Renan, who say that 
the emperor Julian issued an edict forbidding the disciples to 
call themselves 'Christians' and commanding them to call them- 
selves 'Galileans.' 

"Meyer, the great German commentator, says: 'There is noth- 
ing to support the view that the name was given in derision.' 
A. J. Gordon, the justly celebrated Baptist preacher of Boston, 
said: 'If you study the Greek word for "called," you will con- 
clude that they were divinely called Christians. God gave ttiem 
the name.' Bishop Baldwin, of the Episcopal Church, said: 'The 
word "called" here is deeply significant. It is not tlie ordinary 
word "call," but the word which denotes a heavenly vision. The 
disciples were called by a heavenly vision "Christians".' " 

After quoting a number of others from among the world's 
greatest scholars, Bro. Vernon justly concludes: 

"(1) The name was not given to them by their enemies. (2) 
That it was given from heaven. (3) That when it was given to 
them, the disciples at once accepted it and proclaimed their 
acceptance openly to the world." 

After commenting at length upon the Greek tert, in which he 
clearly establishes the position herein maintained, Bro. Vernon 
gives us another most significant fact, when he says: "It has 
been customary in all ages to give new names to persons and 
places to mark important events or the passage of critical points 
in their history. The Lord changed Abram's name to Abraham; 



6 AS OTHERS SEE US, 

Sarai's name to Sarah; Jacob's name to Israel. He changed 
Simon's name to Peter, and Saul's name to Paul. 

"The time came in the history of the church, as has been 
pointed out by Bishop Baldwin, which called for the giving of 
a new name. The church was now outside of Palestine, it was 
free from Judaism; outside both the temple and synagogue, un- 
der a new leadership, with a new ideal and a new hope, and 
through Paul and Barnabas the Lord gave it a new name. 'The 
disciples were called Christians first in Antioch'." 

The foregoing arguments that the name "Christian" was be- 
stowed upon the followers of Christ by none other than divine 
authority, are unanswerable, and by this name they should ever 
be known. The church is the "bride of the Lamb." Christ b2- 
ing the bridegroom, the church surely should wear none other 
than his name. 

Not only is the name "Christian" Scriptural, but many of 
the greatest and best men among the leaders in Christendom 
have advocated it. Dr. P. S. Henson, one of the greatest among 
Baptist preachers in America to-day, at the General Convention 
of Northern Baptists in Cleveland, O., on the 19th of May, 1904, 
said: "I sometimes feel sorry that the word 'Baptist,' which was 
flung at us by our enemies and stuck, should be our name, for 
often its accent of an act obscures to others our great mission 
to the world. Perhaps yet we will go back to the name 'Chris- 
tian'." Dr. R. »S. 'MacArthur, of New York City, said: "The 
names of Presbyterian, Congregationalist, Methodist and Baptist, 
however much we love them, and however loyal we are to them 
now, will give place to that name which is above every other 
name. The day will come when the dashing waves of time and 
eternity shall strip off every name but one. Not our name, but 
the name of our Lord and Saviour, our Prophet, Priest and 
King, will abide, and amid the light of earth, and the increasing 
glory of eternity, that name shall alone be read, 'Jesus Christ'!" 

Luther said: "I beg that my name be passed in silence, and 
that people call themselves, not Lutherans, but Christians. Who 
is Luther? The doctrine is not mine, I have not been crucified 
for any one. Why, then, should the children of Christ take the 
unhallowed name of a frail, vile mortal like me? Do it not. 
Let us put away party names, and bear the name of Christ, 
whose doctrine we hold." 

We maintain that there is much in a name. In history, both 
sacred and profane, names have signified much. Perhaps the 
mightiest name among men of affairs in the nineteenth century 
was that of Napoleon. Victor Hugo said of him: "The frontiers 
of kingdoms oscillated on the map, the sound of a superhuman 



AND AS WE ARE 7 

sword being drawn from its seabbard could be heard, and he 
was seen, standing erect on the horizon, with a gleam in his 
hand, and a splendor in his eyes, opening in thunder his two 
wings, the grand army and the Old Guard. He was the 'arch- 
angel of war.' " Compared with the divinely named "Prince of 
Peace," the human name "Archangel of War" fades into insig- 
nificance. Napoleon yielded to Christ the palm and the crown 
when, in the days of exile, he contrasted the waning glories of 
Caesar, Alexander, Charlemagne and himself, with that of the 
increasing splendor of the name of Christ. Should the believers 
in Christ bear his name? No worthy disciple can say A "no." 
Should a clear view and full appreciation of this name be ob- 
structed or hindered by any other name? "Never," the unpreju- 
diced and loving heart must answer. The name of Christ is the 
mightiest among men below, and the most glorious in heaven 
above. 

The body of Christ's followers who call themselves Chris- 
tians do not wish a monopoly of the name, and they humbly, 
but in the majesty and glory of the exalted honor, deny the 
charge of presumption on their part in wearing the name which 
God has ordained to distinguish the followers of his Son from 
the devotees of the other religions of the world. We do not 
claim to be the only Christians, but "Christians only." 

In the early history of the church the disciples of Christ 
were known as Christians, and by this name were distinguished 
from the believers in any other religion, be it Jewish or heathen. 
This was so until the one body was divided by schismatic strife, 
and different parties took upon themselves names given by. men. 
That these names are dishonoring to Christ and a hindrance to 
the progress of his kingdom, all fair-minded people will sooner 
or later admit. As history affirms, many of the great religious 
reformers protested against their followers calling themselves 
after their own names, and no doubt to-day, redeemed and glori- 
fied, standing in the presence of the ascended great High Priest, 
who ever liveth to make intercession for us, those heroes of the 
cross, such as Calvin, Luther, Whitefield, Wesley, Williams and 
Campbell, could they speak back to us from on high, would in 
unison exclaim, "Worthy, worthy is the Lamb to receive all 
honor — and more than the sorts of men can bestow — we are sin- 
ners saved by grace — unworthy are our names to be compared 
with his — call not any part of the church militant after us; 
for when you, too, behold the King in his beauty, you will feel 
as we, that it was poor, weak, human, vain, earthly and tem- 
poral to take any other name than his." 

Why should there be '"Methodist Christians/' "Lutheran 



8 AS OTHERS SEE US, 

Christians," or "Campbellite Christians"? Why not all be 
"Christians" only? Were all these human names set aside, with 
all believers espousing only the name of Christ, would not one 
of the great barriers to Christian unity be removed? Instead of 
wishing to monopolize the name, the Christian Church is plead- 
ing with all her might that all who love and obey the Master 
leave off every other name, and be known by this "name that is 
above every name." Why cling to a practice that unduly honors 
men, or measures or theories or doctrines by substituting their 
nanie^ and wearing them instead of the name of Christ? 

That the name "Christian" is the one supreme and all-power- 
ful name is seen in the unfolding of history, in the divine logic 
of events. The great world movements in the religion of latter 
times have risen above denominational lines, and left out all 
references to denominational names. The "Young Men's Chris- 
tian Association," the "Woman's Christian Temperance Union," 
the "Young People's Society of Christian Endeavor," are the 
great world movements. The "Baptist Young People's Union" 
and the "Epworth League" can never be world movements, be- 
cause their very name precludes the possibility of it, narrowing 
their boundaries, and limiting their scope to the lines of de- 
nominationalism. 

The most optimistic supporters of any religious body desig- 
nated by a human name, such as Methodist, Baptist, Lutheran 
or Presbyterian, can not hope that the day will ever come when 
any one of these names or creeds made and given by men will 
be accepted by Christendom and conquer the world. But thanks 
be to God, all who believe in Christ may not only hope for, but 
rest secure in the blessed assurance that Christianity is destined 
to triumph! One great step, then, toward the realization of this 
"one far-off divine event, toward which the whole creation 
moves," would be for all who believe in Christ to call them- 
selves " Christ ians," foi "the disciples were called Christians first 
at Antioch," and this was the name divinely given which they 
should wear forever. 



AND AS WE ARE 



CHAPTER III. 
"EXPERIMENTAL RELIGION"-"IS SALVATION BY FORMULA?" 

"Heartfelt" religion — "Experimental" religion — these were 
terms very much used by sectarian people some years ago, and 
are much in vogue in some quarters to-day; so much so, that 
even now candidates for membership with some denominations 
are required to relate their "experience" as one of the condi- 
tions upon which they may be received, which, if satisfactory, 
they are usually "voted" in. This exercise usually consists of 
the candidate, in his own way, telling how he was by the 
gospel, or by some other means, convicted of sin; at last his 
rebellious will was broken, he fell prostrate before God, he 
"agonized" at the altar of prayer, and finally, "coming to the 
end of his own strength, and making a full surrender, God 
for Christ's sake pardoned his sins." According to his ex- 
perience, the things he once hated he immediately began to 
love, and the things he once loved he then commenced to hate. 
Thus the average "experience" was told, amid the rejoicing of 
the assembled listeners. Be it far from the writer to in any 
way reflect upon the honesty of purpose on the part of those 
who did, and do yet, so believe and practice. In his early 
boyhood days, before he knew the horror of sin, or could com- 
prehend the meaning of a Saviour, he was in fright led to a 
"mourner's bench" and wept, he knew not what for, and tried 
to pray for the forgiveness of imaginary sins that he had never 
committed. Alas! he became a sinner, after he had as a child 
"professed religion." He also, blessed be the name, learned to 
believe in Christ, and in faith and repentance obeyed him in 
after years, when his only hope was and is that of a sinner 
saved by grace. 

It is not here my purpose to discuss the logic or Scriptural- 
ness of the mourner's-bench idea of "experimental" or "heart- 
felt" religion. Suffice it to say, that this old-time practice has 
nearly passed away. Now and then we hear preachers "calling 
mourners," pleading for penitents to come to the altar and seek 
salvation. But now most religious bodies receive members into 
their fellowship upon a simple confession of faith in Christ, 
followed by "baptism" according to their "mode" of administer- 
ing it. However, the doctrine of regeneration by the Spirit, ? 
work of grace in the heart amounting to full salvation, is taught 



10 AS OTHERS SEE US, 

and insisted upon as a prerequisite to baptism and church mem- 
bership (except in the case of infants), by many of the denomi- 
nations. 

The great contrast in former days between the methods of 
those who insisted upon "experimental" or "heartfelt'* conver- 
sion, upon "getting religion" at a mourner's bench, on the one 
hand, and those who, under the teaching of Mr. Campbell and 
the pioneers of the Restoration movement, on the other hand, 
received members into the fellowship of the church according 
to tfye New Testament way, viz.: upon faith in Christ, a repent- 
ant heart, and public confession of the same, followed by bap- 
tism into the name of the Father, the Son and the Holy Spirit, 
in accord with the command of Christ and the practice of the 
early church, was so marked, that the one class openly charged 
that the other class were unbelievers in "heartfelt" religion, 
knew no inward religious experience, but taught the doctrine 
of baptismal regeneration, or, rather, that salvation is by for- 
mula. And until this good day the same opinion prevails. As 
others see us, we are a people who believe in and advocate the 
mere form of a confession of faith in Christ, and then water 
baptism, the two acts making a Christian, independent of the 
Holy Spirit or of any inward work of grace. 

In another chapter I shall discuss the nature, place and 
purpose of faith, repentance, confession and baptism. It is 
the purpose now to note the contrast between the views regard- 
ing us as held by others, and the position we really occupy 
upon the question of heartfelt or experimental religion. The 
leaders in the Restoration movement in the early days of its 
history, and the great body of the Christian Church, did, and 
do now contend, that the only possible ground of Christian unity 
is the word of God, and the only infallible examples are those 
of Christ himself, and of the early Christians who acted under 
the direct inspiration of the Holy Spirit. Upon this basis, then, 
we preach Christ and him crucified, setting forth the great 
teachings of the New Testament in connection therewith. The 
doctrine of faith, embracing the conviction of man's entire 
spiritual being which believes in and takes hold upon Christ 
as the only Saviour from sin, and the only way to eternal life; 
the doctrine of repentance which signifies the change in one's 
heart, the wellspring of action, by which the inclination and 
motive to all conduct becomes good instead of evil; the duty 
of confession before men, because Christ has required it as a 
prerequisite to his confession of us before the Father; the doc- 
trine of baptism, instituted and observed by Christ, commanded 
by him to be practiced by us in making disciples of all people, 



AND AS WE ARE 11 

universally observed by the apostolic church into which every 
member, according to Acts of Apostles, was received by this 
ordinance, the one and only objective picture of the burial and 
resurrection of Christ, typifying that the Christian is dead to 
the life of sin, being "buried with him through baptism into 
death: that like as Christ was raised from the dead through the 
glory of the Father, so we also might walk in newness of life" 
— these fundamentals, we believe, teach, and endeavor to follow 
because they are of divine authority, can not be denied by any 
who accept the word of God, and constitute the only way to 
salvation from sin, so far as we have been shown by infallible 
teachers. 

The idea that we do not believe in "experimental" or "heart- 
felt" religion is very erroneous. These terms, as pertains to 
New Testament teaching or as theological expressions, or even 
in the sphere of psychology, are meaningless. Common usage, 
however, has given them a prominent place in religious ver- 
nacular, and the ideas for which they stand deserve attention. 
A religion that is not experimental is no religion at all, and 
whatever in the realm of mind or spirit has any sort of exist- 
ence in connection with a human being can not but be "heart- 
felt." In the profound and eternally important process oi be- 
coming a Christian, and of living the life of a Christian, the 
noblest powers of the entire being are called into the finest 
action possible to a creature made in the image of God; he 
experiences joys that are beyond expression; and the heart, the 
seat of storm and calm, feels the "peace that passeth under- 
standing." 

The confusion and difficulty arising out of the question of 
heart and experience in religion, is due to a misconception of 
the purpose and nature of the work of the Holy Spirit. As 
others see us, we are unbelievers in "heartfelt" religion, also 
unbelievers in the operation of the Holy Spirit in conversion 
and regeneration. Their opinion is based upon the fact that we 
do not pray to the Holy Spirit, nor do we believe that the Holy 
Spirit is the sole power operative upon the individual in making 
one a Christian, acting independently of the word of God or of 
any other instrumentality. This is called the "dispensation of 
the Spirit," and in the failure to comprehend the nature and 
purpose of the Spirit, Christ and the Bible are often pra'ctically 
ignored in imploring the Spirit to come and speak directly to, 
and act independently upon, the human heart in "convicting 
and converting power." That the Holy Spirit's mission should 
be of such nature Christ never taught. Before taking personal 
leave of his followers, the Saviour told them of the coming 



12 AS OTHERS SEE US, 

Comforter; but that he, the Spirit, would speak and act of him- 
self independently of Christ, the Saviour did not promise, but 
stated just the contrary. Christ said: "When the Spirit of truth 
is come, he shall guide you into all the truth: for he shall not 
speak from himself; but what things soever he shall hear, these 
shall he speak: and he shall declare unto you the things that 
are to come. He shall glorify me: for he shall take of mine, 
and shall declare it unto you" (John 16: 13, 14). Christ is all 
and in all, and the worship of the Holy Spirit by some Prot- 
estants is an error like unto the worship of the Virgin Mary by 
Roman Catholics. That he, the Spirit of truth, came, and still 
is here, no one who believes the Word can doubt. But that 
much of the so-called "presence and power of the Spirit" which 
has often bees seen in the frenzied excitement of religious 
revivals, is Scriptural, we are not prepared to believe. It is 
true that the coming of the Spirit upon the day of Pentecost, 
was a manifestation of "power from on high." He came, how- 
ever, upon the band of believers, and was an inspiration to Peter 
in preaching the great sermon which led so many to accept 
Christ, repent and be baptized, and which added to the ckurch 
upon that day three thousand souls. 

The work of the Holy Spirit was, first, to inspire, or "guide 
into all the truth," the early speakers and writers of the Word, 
thereby creating a new and sacred literature, viz.: the New 
Testament, which should ever afterward be the rule of faith 
and practice for the followers of Christ. The Spirit directed 
Matthew, 'Mark, Luike and John to write the Gospels, directing 
and strengthening their memory that they might leave upon 
record a correct biography of Christ, and history of his words 
and deeds. The Spirit guided the apostles and evangelists of 
the first century in preaching the oral gospel, and establishing 
congregations of the church, the history of much of which we 
have in Acts of Apostles. The Spirit inspired the writers of the 
Epistles of the New Testament, and opened to John upon Pat- 
mos the apocalyptic vision of the glories that are to come. This 
work of establishment being done, the new and sacred literature 
being created for the guidance of the church for all time, the 
Spirit's work has ever been the wielding of this sword of truth. 
He is with Christ's people, giving them life and power. 

Without the presence of the Spirit, we could not understand 
and apply the gospel of truth. Without the presence of the 
Spirit, the disciples would have forgotten what Christ taught, 
and there never could have been a New Testament. Men of dif- 
ferent heredity and environment, men of different temperaments 
and opinions, would have produced, without the aid of the Spirit, 



AND AS WE ARE IS 

writings as widely different and inconsistent with each other as 
the varying creeds of Christendom are inconsistent with and 
different from each other. The perfect harmony of the Gospels 
and the doctrines of the Epistles can be attributed only to the 
inspiration of the Holy Spirit. And now, in the sacred Book, 
we have the history and plan of redemption, and are com- 
manded by the Lord himself to go forth, proclaiming it to the 
world. "Go ye therefore, and make disciples of all nations, bap- 
tizing them into the name of the Father, and of the Son, and of 
the Holy Spirit; teaching them to observe all things whatsoever 
I have commanded you: and, lo, I am with you always, even 
unto the end of the world." We can not teach things spoken 
by the Spirit of himself, for he has spoken nothing save what 
he has inspired or guided the writers of the New Testament to 
put upon record concerning Christ and his kingdom. We honor 
the Spirit, therefore, in adhering to the words of truth given 
by his inspiration, and by relying upon him as the power to 
wield the sword of truth, the words of eternal life in Christ 
Jesus. 

We believe in the absolute necessity of the presence of the 
Holy Spirit in this dispensation, else God would not have sent 
him as a comforter and guide after the ascension of Christ. 
There can be no true conversion and regeneration without the 
aid of the Holy Spirit. It would be a spurious repentance and 
baptism, unaccompanied by the presence and guidance of the 
Spirit in accord with his own voice, which we can know only 
by reading, or hearin'g preached, that gospel which he inspired 
men of old to write. 

In contrasting, then, this view as others see us, and as we 
are, let us note two extremes of danger into which many have 
fallen. Many good people have emphasized the necessity of "ex- 
perience," "feeling," "spirituality in religion," without knowing 
either the meaning or purpose of the Holy Spirit in Christianity, 
or anything of the laws of psychic phenomena in human nature. 
Without due regard for the plain language of Scripture, they 
have under strong emotional pressure stirred people to great 
excitement, and by a kind of hypnotic influence upon themselves 
and their hearers produced extraordinary conditions, all of 
which is mistaken for the presence of the Holy Spirit mani- 
fested in power and glory. Such belief is utterly without ground 
in God's word, and has done great harm to the cause of Chris- 
tianity. The simple reason is, that those who are thus hypnoti 
cally wrought upon and made to believe that they are "experi- 
encing" conversion by the power of the Spirit, are, when out 
from under the spell, dazed and disappointed, without knowing 



14 AS OTHERS SEE US, 

the reason why. They are never happy again unless again 
hypnotized, and thus become religious fanatics because they 
never knew the nature of the kingdom of Christ, never had the 
real experience of salvation by intelligent and faithful obedience 
to Christ. Therefore, many hundreds of people, whose inten- 
tions were unquestionably good, have gone into the denomina- 
tions, either to develop into religious cranks, or to realize the 
emptiness and worthlessness of their "experience," and fall by 
the wayside believing there is nothing worth while in so-called 
Christianity. 

Let us not, however, make the fatal blunder of the opposite 
extreme. In taking the word of God for our guide, let us not 
cling to the "letter that killeth," neglecting the "spirit that giv- 
eth life." It is a lamentable fact that many have stumbled here, 
observing the mere outward form of confession and baptism, 
never experiencing real faith and repentance, remaining utterly 
ignorant of the spiritual life of true Christianity. While we 
should ever rejoice at the coming of the hundreds and thousands 
into the church, there is great danger of the untaught, in the 
fever of excitement, coming forward and making confession 
without the slightest comprehension of the meaning of the act. 
It is sadly true that most of our congregations have numbered 
among their members unconverted people. They do not really 
believe in Christ, they do not devoutly love him, if we are to 
know the trees by their fruit. If their consecration is to be 
judged by their loyalty to the church, their love for humanity 
and interest in the salvation of others, they have observed the 
form of becoming Christians, without experiencing the life of 
the Christian. Alas! alas! that the footsteps of many who wear 
the name "Christian," are not ascending those altar-stairs of 
service, sacrifice and love which lead up to the portals of eternal 
day! 

Let us avoid these extremes. Let us, with humble faith and 
devout prayer for guidance, titrn to the one Book, follow in the 
footsteps of the one Leader and Guide, obey implicitly the com- 
mands of the one Captain of our salvation, and yield ourselves 
to him in perfect love; and in desiring to do his will, we shall 
know of the teaching. Thus, all may become one in him, and 
that experience shall be ours which is life — life more abundant, 
here and hereafter. 



AND AS WE ARE 15 



CHAPTER IV. 

"DANGEROUS DOCTRINES"— DO WE TEACH THEM? 

Soon after renouncing sectarianism and taking his stand 
with the people who claim to be "Christians only," the writer 
received a long and urgent letter from a minister and former 
friend in the denomination out of which he (the writer) came, 
pleading that he at once open his eyes to the fearful blunder 
he had made, and return to the fold from which he had strayed. 
In one sentence he said: "Think not alone of the probability of 
losing your own soul, but of the hundreds, maybe thousands, 
who will be lost under your ministry as a Campbellite preach- 
er!" This letter was written by a man of high standing in his 
denomination, an author of some note, who, I believe, has since 
received the degree of "D. D." from some institution in the 
South. 

His argument and plea with me upon the ground that the 
"Campbellites" teach dangerous doctrines, he felt, justified him 
in predicting that under my ministry many souls might be led 
to destruction, for he verily believes that we teach "baptismal 
regeneration," and other "dangerous" things, which, if people 
accept, they can but blindly stumble into the pit. Such opinions 
prevailing in the mind of ministers, and other educated men, 
it is but natural that the masses of the "laity," many of whom 
do not think for themselves upon such subjects, but without 
investigation accept the opinions of the preachers, would also 
regard us as a people who teach "dangerous doctrines." We 
know a family of high standing in their community who only a 
short while ago refused to allow their children to attend a re- 
vival meeting being held in their community, on the ground 
that it was dangerous for them to listen to a "Campbellite." 

It is true that such opposition to us is not so strong now 
as in years past. Those acquainted with the earlier history of 
the movement know how church doors were locked against Mr. 
Campbell and many of the pioneers who came after him; how 
our people were misrepresented and bitterly persecuted. In 
some cities preachers who belong to the present generation have 
been ruled out of ministers' associations, and our congregations 
ruled out of union evangelistic meetings, because they were 
not "orthodox." 

Is it not worth while, however, to carefully investigate the 



U AS OTHE&S SEE US, 

reasons why we are more cordially received to-day? Of course, 
it is largely due to the fact that the general mind of the re- 
ligious masses is more enlightened, and therefore more liberal, 
than heretofore; but in this fact we do not by any means find 
the sole reason for the kindlier attitude toward us on the part 
of the sectarian world. One other reason is, that in spite of 
opposition we have grown to be a mighty people in numbers 
and influence among the religious forces of the world, and thus, 
from the human point of view, command more worldly respect. 
This is well for us, provided it comes without our compromising 
any part of the truth, or being in any way disloyal to the great 
principles of Christian unity laid down in the New Testament, 
and proclaimed by our fathers in the early movement of the 
Restoration. It is not well for us if we allow the opinion to 
obtain that we are one among the many "churches," and fail 
to constantly teach the truth that there is no such thing as our 
being counted among the denominational ranks. Whenever and 
wherever we do this, we are barred from declaring the whole 
counsel of God, the denominations see little difference between 
them and us, and hold pleasant affiliation with us. But, as a 
rule, when we preach the doctrines wherein we differ from 
others, which doctrines alone afford us grounds for existence 
as a religious body, the pleasant fellowship with others is at 
once broken, and we are accused of preaching "dangerous doc- 
trines." 

What are dangerous doctrines? Dangerous to what? We 
must know before the question can be answered. That we have 
taught and do teach doctrines dangerous to the salvation of 
souls, no doubt many honest people believe. We claim to teach 
only that which is set forth by the word of God. "Where the 
Bible speaks, we speak, and where the Bible is silent, we are 
silent." We have no creed or any sort of man-made interpreta- 
tion of the Scriptures which we prescribe as a rule of faith and 
practice. So long as we adhere to the Bible alone, no one who 
accepts the Bible as the inspired word of truth, can accuse us 
of teaching doctrines dangerous to the salvation of souls. 

We freely admit that the doctrines we teach are very dan- 
gerous to sectarianism and the creeds of Christendom. It is 
upon this point, and this alone, that the real objection to us 
has been raised. So long as we do not antagonize the creedism 
and ecclesiasticism of the denominations, we are held in high 
esteem; but when we preach the full gospel, setting forth the 
nature and purpose of the kingdom of Christ upon earth, we 
at once meet with opposition. This is but natural, for we must 
believe that most people are honest in their convictions. In- 



AND AS WE ARE 17 

herited opinions and formulated doctrines are sacred to their 
adherents, and whenever they are opposed or assailed, there is 
resentment. The believers in any creed conscientiously think 
it the correct interpretation of the Scriptures — therefore, any 
doctrine dangerous to that creed is, in the minds of those who 
adhere to the creed, dangerous to the truth, and therefore dan- 
gerous to the salvation of the world. 

In the days of sectarian supremacy, new voices were "heard 
in the wilderness," as it were, proclaiming the dawn of a new 
day, calling the people to come together in Christian unity, ask- 
ing that all human names, human creeds, party differences and 
schismatic strife be relegated to the rear, so that they may be 
lost in oblivion; and that all Christ's followers be one, "while 
God is marching on." This plea for the restoration of apostolic 
Christianity, for unity in Christ, for the Bible as the only book 
of authority, was, of course, indirectly an attack upon every 
creed, every denomination, and every clergyman clothed in the 
robes of ecclesiastic authority. Though the pioneers taught, and 
we still teach, only the word of God, the plain doctrines con- 
tained therein are antagonistic to all divisions, dangerous to 
all creeds, and mean the final overthrow of human eoclesias- 
ticism. 

For these reasons alone, while our pioneers did, and our 
faithful preachers and teachers to-day do, set forth only a con- 
structive gospel, its plain teachings which build up the 
church of Christ according to the New Testament pattern, are 
necessarily, though indirectly, dangerous to sectarianism. It is 
axiomatic that where unity thrives and increases, divisions de- 
crease and pass away. The existence of sectarian bodies is 
based upon division. Remove divisions, and sectarianism is 
gone. The full answer to Christ's prayer in the seventeenth 
chapter of John means the death of all denominationalism in 
Christendom, and the faithful preaching and practice of New 
Testament teaching, for which alone we plead, will eventually 
bring this about. Because of these facts, we have been accused 
of teaching "dangerous doctrines." Dangerous to real Chris- 
tianity? Yes, if taken in the light of some man-made creeds 
and inherited prejudices, but not, if taken in the light of the 
New Testament. Dangerous to the life and prosperity of sec- 
tarianism? Yes! now and always. Christ arrayed himself 
against it, he taught his followers to avoid every appearance 
of it, and in the ultimate triumph of his gospel it shall vanish 
from the earth. 

It is not our purpose in this chapter to specify the doctrines 
we teach which, others have branded as dangerous, They them- 



18 AS OTHERS SEE US, 

selves could not do so. In the accusations, they have dwelt 
upon generalities, for indeed they could not be specific without 
misrepresenting us. Perhaps the nearest we could arrive at 
something definite would be their claim that we do not believe 
in the Holy Spirit in conversion, and that we teach the doctrine 
of "baptismal regeneration. ,, With the first point we dealt in 
the preceding chapter, and the question of baptism and regen- 
eration will be discussed in articles which are to follow. 

The writer would not have any one think that he believes 
there is no truth set forth in the statements of human creeds, 
or that he thinks the denominations stand for nothing good. 
But the fact that no two creeds agree, and no two denomina- 
tions stand for the same things, is sufficient proof that there 
is error in one, or the other, or both. The doctrines of the 
Bible, then, when set forth with the power of simple faith and 
love, strike these errors of the creeds, break down the walls of 
denominationalism, undermine the foundations of ecclesiasti- 
cism, and are naturally branded as "dangerous." 

The doctrines of firm faith in Christ and his word, and loyal 
obedience to his commands, are "dangerous" only to skepticism, 
infidelity, rebellion and sin. The doctrines of sacrifice, service 
and love are "dangerous" to all the designs of Satan, but not 
to the purposes of God in redeeming the race. None other doc- 
trines than these, in the realm of belief and practice, have we 
preached. These we have believed and taught and tried to live, 
by authority of Christ and the word of God. 

f In all humility and love, we say then, brethren, that the 
very elements which have caused us to be regarded as teachers 
of dangerous doctrines, have been the elements of our strength, 
and the cause of our growth and power in the world. Christ 
taught "dangerous doctrines," so dangerous to the fixed forms 
of religion, and the rotten life of the age in which he lived, 
that they persecuted him, and finally put him to death, thinKing 
when they killed him that they would put a stop to his doc- 
trines. The apostles and early Christians taught "dangerous 
doctrines," and in like manner they were persecuted and many 
of them put to death. Their doctrines are eternal, but so long 
as they are faithfully preached, there will be those who will 
call them "dangerous." 

When we as a people are no longer accused of teaching "dan- 
gerous doctrines," it will be when one or the other of two things 
has happened, viz.: we shall have become disloyal to the New 
Testament teachings, having taken our stand as one of the de- 
nominations, teaching and doing no more than they; or when 
error has been overcome and all the professed followers of 



AND AS WE ARE 19 

Christ are a unit in him. The first of these things will never 
happen; were such to be the case, however, there would be no 
possible excuse or reason for the existence of such a people. 
The latter, thank God, some great, good day, will be true. Let 
us, then, with fear, love, and all longsuffering, continue stead- 
fast, and "be not overcome of evil, but overcome evil with 
good/' 



20 AS OTHERS SEE US, 



CHAPTER V. 
THE CHURCH OF CHRIST-ITS ORIGIN AND GROWTH. 

To know the origin, the nature and growth of the church of 
Christ is necessary to a full appreciation of the meaning and pur- 
pose of the gospel. If all Christendom were agreed upon this, 
the hosts of the Lord would be one united band, with the one 
and sole purpose of extending this kingdom o'er all the earth. 

The Christian Church to-day pleads for the restoration of the 
purity and simplicity of the early church, in faith, life and prac- 
tice. We do not ask the various denominations to "join us," 
or to join "our" church. We plead alone for the laying aside 
of all things, by all people, that cause divisions, except those 
things practiced by the early church, and plainly set forth in 
the word of God. We ask only that others agree with us as we 
are in harmony with the life and teachings of the early church; 
and in setting forth the -plea and position which we maintain, 
we can do no more than look to the New Testament for its 
history, and to Christ as the one authority. If there be any 
difference between the way others see us, and what we really 
teach and are, we stand ever ready to be shown wherein we 
err, and to be corrected by the word of God. We look, there- 
fore, to the early church as our pattern, and beg all others to 
do likewise. Looking upon us, others may see many mistakes 
and inconsistencies; but looking upon Christ and the inspired 
leaders of the first century, we see the perfect examples, fol- 
lowing which none can make mistake. 

In considering, then, the church of Christ — its origin and 
growth, we confine the thought of this chapter to the first 
century. 

Christ was the founder of his church. The birth of Christ 
was the pivotal point upon which turns the destinies of all ages. 
It was the central fact of all history. It was the end of a 
long time of preparation, in which men and nations, kingdoms 
and empires, all under the guiding hand of God, moved onward 
and upward to the final culmination. Says Dr. Philip Schaff: 
"When 'the fulness of the time' was come, God sent forth his 
only begotten Son, 'the Desire of all nations,' to redeem the 
world from the curse of sin, and to establish an everlasting 
kingdom of truth, love and peace for all who should believe 
in his name," 



AND AS WE ARE 21 

Not only did all previous history lead up to this great cen- 
tral event of all events which marked the close of the long 
period of the world's dark night, but also this event marked the 
beginning of all subsequent history. It was the beginning of a 
future that should have no end. 

The life of the historical Jesus of Nazareth was of short 
duration. He was numbered among the meek and lowly of 
earth. His birth was in a stable in the town of Bethlehem 
near Jerusalem. We know but little of the history of his early 
life; for the most part, it was spent in obscurity. When about 
thirty he entered upon his active public life, which continued 
only three years. He chose, as his associates, people from the 
poorer walks of life. He was not allied with the material forces 
of his age and generation; he was not sustained by social pres- 
tige, commercial wealth, military force or temporal power. He 
came from God — came with a divine mission. He came abso- 
lutely unarmed with any of man's material forces. His task, 
the most tremendous one ever committed to any being, human 
or divine, was performed by that power which is only mani- 
fested in God's working in and through humanity. Christ is 
human and divine. 

"Deep strike thy roots, O heavenly Vine, 
Within our earthly sod; 
Most human and yet most divine, 
The flower of man and God!" 

The early days of the boy Christ were doubtless spent with 
his mother and her husband Joseph, living the simple life, in 
obedience to parental authority. At the age of twelve we 
find him in Jerusalem, and, afterwards lingering to talk with 
some thoughtful men, he replies to his parents, "Wist ye not 
that I must be about my Father's business?" when they ques- 
tion him concerning his actions. He was ever about his Fa- 
ther's business. During the eighteen years intervening between 
this event and the entrance upon his public ministry, he was 
doing his Father's will, biding his time, waiting in preparation 
for the hour to strike when he should be proclaimed the "Lamb 
of God," the world's Redeemer. This time came when he was 
thirty. He was heralded, and his kingdom announced by God's 
chosen messenger, John the Baptist. He was baptized in the 
Jordan by John, and the voice of God announced his divine 
sonship. Within three years from this time his earthly task, 
so far as his being present in the flesh was concerned, must 
be performed. He lived among men, "full of grace and truth." 
He gave his chosen apostles the oral gospel. He did many 
miracles. He not only taught, but was the way, the truth, the 



22 AS OTHERS SEE US, 

life. No fault was in him; he was perfect and righteous alto- 
gether. 

He not only taught the divine life, but revealed the state 
of the life to come, the glorious nature and attainment that 
shall be ours when we are "raised in glory," when on Hermon's 
heights he was transfigured before Peter, James and John, and 
in the returned presence of Moses and Elias. 

Besides living among men "full of grace and truth/' it was 
his mission to die for us, to shed his life's blood in atone- 
ment for our sins. And then, greatest of all his work on earth 
in person, was his resurrection from the dead, bringing "life and 
immortality to light." Afterward he ascended to the Father, 
henceforth as our great high priest to sit at God's right hand 
and ever make intercession for those on earth who believe in 
him, and call upon God in his name. 

The work of human redemption, however, was not accom- 
plished with the end of Christ's bodily presence on earth. The 
means by which it was to be accomplished were perfected and 
revealed to mankind. But the actual work of saving the race 
yet remained to be done; the means were yet to be applied 
under the direction of the Holy Spirit, whom Christ said should 
afterward come. He told his disciples that it was expedient 
for them that he go away. He foretold his future work among 
them, in the building of a spiritual society, that should be in- 
creased through all ages as the children of men should believe 
on him, and become identified with his unending kingdom. He 
promised his abiding presence in the person of the Holy Spirit 
with his obedient followers, until the consummation of the age. 
Upon the fact of his divine sonship as confessed by Peter, and 
all the forces operating in the world resulting therefrom, he 
said: "Upon this rook I will build my church; and 'the gates 
of Hades shall not prevail against it." Christ is the founder 
and builder of his own church. 

The Christian church was born on the day of Pentecost. The 
followers of Christ were commanded to tarry in Jerusalem 
until they were "endued with power from on high." They con- 
tinued in waiting and in prayer until ten days after the ascen- 
sion of Christ, when the Holy Spirit descended upon them, which 
time and occasion marked the birth of the Christian church. 
The sending of the Holy Spirit was the first mediatorial act 
of the risen and ascended Redeemer, fulfilling his promise that 
he would send the Comforter unto his people, by whom they 
were to be led into all the truth; it was the beginming of the 
fulfillment of his promise to be with them in his spiritual omni- 
presence, "alway, even unto the end of the world." 



AND AS WE ARE 23 

This Pentecost was the beginning of that spiritual society 
composed of all who hear, believe and obey the gospel of Christ. 
It was a divine manifestation of power, operating wondrously 
upon the disciples — for "they were all filled with the Holy 
Spirit." The beginmng of the church of Christ was attended 
by wonderful signs, when the Saviour from the throne sent 
the Spirit upon them. When God long before spake from Sinai, 
his voice was accompanied by "thunder and lightning, and a 
thick cloud upon the mount, and the voice of the trumpet ex- 
ceeding loud, and all the people that was in the camp trembled" 
(Ex. 19: 16). 

In the beginning of the new dispensation, "when the day 
of Pentecost was now come, they were all together in one place. 
And suddenly there came from heaven a sound as of the rushing 
of a mighty wind, and it filled all the house where they were 
sitting. And there appeared unto them tongues parting asunder, 
like as of fire; and it sat upon each one of them. And they were 
all filled with the Holy Spirit, and began to speak with other 
tongues, as the Spirit gave them utterance" (Acts 2: 1-4). This 
was the beginning of the presence and power of the Spirit, in 
revealing the truth and purpose of the reigning Christ in giving 
his gospel to the world, the formation of the spiritual society 
which should constitute his everlasting church. It was now in 
existence. Under the influence of the Spirit, Peter stood up 
and preached to the vast multitude, explaining the wondrous 
manifestation they had beheld, as the fulfillment of prophecy, 
and then declared unto them the full gospel of Christ — his life, 
works, teachings, death, burial, resurrection and ascension — in 
the climax exclaiming: "Let all the house of Israel therefore 
know assuredly, that God hath made him both Lord and Christ, 
this Jesus whom ye crucified" (Acts 2: 36). 

"They then that received his word were baptized: and there 
were added unto them in that day about three thousand souls. 
And they continued stedfastly in the apostles' teaching and 
fellowship, in the breaking of bread and the prayers" (Acts 2: 
41, 42). Thus we have the account of the beginning of the 
church, and of the first additions thereto. As the feast of 
Pentecost was the "feast of harvest," or of the "firstfruits," 
how appropriate that upon this occasion the Spirit should come 
and inaugurate the spiritual harvest of the Christian dispen- 
sation, which shall not cease until the golden sheaves from all 
the ends of the earth are gathered into the garner of God. 

Prom the day of Pentecost the church began to grow. It 
was not long until the membership numbered five thousand. 
This first congregation in Jerusalem became the mother church 



24 AS OTHERS SEE US, 

from which emanated the blessed influences of the gospel ex- 
tending in every direction. This was the mother congregation 
of Jewish Christianity, and of all Christendom. 

There is no more interesting study in all history than that 
of the growth of the Christian church in the first century. 
The beauty and . purity of the early church is fascinating for 
the devout soul. But, ere long, the church had her difficulties 
from the insincere within, and from her foes without. The 
church encountered persecution, even as Christ had undergone, 
but was only made purer and mightier by it. To the pure in 
heart among them, the early history of the church was a contin- 
ued experience of joy; nothing discouraged, nothing baffled those- 
early disciples. They contended not with carnal weapons, but 
armed with eternal truth, guided by the unseen hand of faith, 
the altar fires upon their hearts ever bright with hope and 
love, they went forth against every material, carnal foe, "con- 
quering and to conquer." 

Thte church in the first century had three great tasks to 
perform, viz.: to make conversions from Judaism, to gather 
within her folds converts from the Gentiles or heathen nations, 
and then to unify these elements brought in from such widely 
different sources. These three tasks were accomplished under 
the divine leadership of three men, guided of the Holy Spirit 
in this special work, thus making them the three most con- 
spicuous characters in apostolic history. They were Peter, Paul 
and John. Peter was pre-eminently the preacher to the Jews; 
Paul carried, in the face of every opposition, the glad evangel 
to the Gentiles; John, the apostle of love, finally welded together 
into inseparable unity these two elements, which could be united 
only by the divine alchemy of his Spirit-filled heart. 

In studying the development of the apostolic church, we are 
more and more impressed with the greatness of the work of the 
Holy Spirit in executing the will of Christ. As was said in a 
preceding chapter, that one great mission of the Spirit was to 
create a new and sacred literature, viz.: the New Testament, 
and we should not forget that it was done by inspiring men 
to tell the story of Christ's life on earth, and of all the truth, 
as it is eternally in him. We have, then, not only the writings 
of the New Testament as such, but, from another viewpoint, 
the oral gospel as it was inspired by the Spirit, these two being 
one and the same. 

In observing the growth of the early church, we not only 
get a revelation of God through Christ and the Holy Spirit, but 
also a revelation of man to himself, the truest portrayal of hu- 
man nature that has ever been given to the race. There we sees 



AND AS WE ARE 25 

humanity in its weakness and its strength, its despair and its 
victory, its shame and its glory, either passing out into the 
darkness of unending night or mounting to the portals of eter- 
nal day. In the early church, we see, perhaps, most strikingly 
the transforming power of the gospel of Christ. It turned weak- 
ness into strength, darkness into light, death into life, sinners 
into saints. The shrinking, faltering, timid disciples, who for- 
sook the Saviour and fled from him in the trying hours of his 
trial and death, were, by the Spirit, in the early church, trans- 
formed into the most glorious heroes and heroines of all history. 

Finally, may I say that perhaps the most glorious character- 
istic of the Spirit's work in the early church was his unifying 
influence? Peter was narrow and sectarian, holding inherited 
prejudice against the Gentiles; but after his visitation from the 
Spirit at Joppa, that prejudice was cleared away, and his heart 
of love was large enough to take into its sympathy all man- 
kind and to dwell with them in unity, for he learned that "God 
is no respecter of persons." 

Naturally, under the preaching of Peter and his colaborers 
among the Jews, and that of Paul and other missionaries to the 
Gentiles, many of the inherited tendencies from both extreme 
sources would linger among the early converts. John, the apos- 
tle of love, bound them together. His three Epistles are rich 
in Christian experience, giving us the true inwardness of the 
everlasting kingdom of love, transcending all the limitations of 
sectarian, party or national life. His apocalyptic vision from 
the Isle of Patmos is a revelation of the final state of the 
church. So, in the first century, and recorded in the New Testa- 
ment, we have a view of the beginning and of the consumma- 
tion of the church of Christ. We are now in the middle ground. 
By and by we shall be caught up into the realms above. Let 
us listen to the one Voice — the voice of the Captain of our sal- 
vation. He spake in those early days by the Holy Spirit. The 
words he uttered, and his will concerning us, we find recorded 
in the New Testament. Guided by that authority, the church 
in the first century grew in spite of every opposition; even so 
it has been growing in succeeding centuries, and is growing 
to-day. If we are led by the Holy Spirit as he has spoken in 
the word of God, we shall go forward, invulnerable and invin- 
cible — and in unity — one, even as Tie and the Father are one. 



26 AS OTHERS SEE US, 



CHAPTER VI. 

MEMBERSHIP IN THE EARLY CHURCH. 

Having in previous chapters dwelt upon the origin and na- 
ture of the Christian church, the question naturally arises at 
this point, How did the early disciples become members of the 
church? We must all agree that the preachers of the gospel at 
that time, being under the direct guidance of the Holy Spirit, 
their teaching and methods of inducting people into the church 
were in perfect accord with the will of Christ, and that there is 
no other authoritative way by which we may become members 
of his church. The New Testament, and the New Testament 
only, gives us the authentic history of how membership was 
obtained in the Christian church in the first century. The main 
part of this history is found in Acts of Apostles, which is Luke's 
divinely inspired record of the fulfillment of Christ's command 
to disciple the world, so far as it was carried on in apostolic 
times. 

We must agree, also, that the same process which made a 
Christian then, makes a Christian now, for there is no record 
that any change has ever been made in the plan. Another great 
advance toward Christian unity would be the abandonment of 
every theory and practice known to Christendom pertaining to 
the making of church-members, save one, which may be known 
by turning back to the one authoritative period, and learning 
from the New Testament the will of Christ which was done in 
that age in adding people to his church. Would all seek to 
know and follow this pattern, many differences and difficulties 
would be removed. 

The terms "making disciples," "becoming Christians," "join- 
ing the church," etc., are, according to the New Testament idea, 
synonymous. They stand for one and the same thing. In mod- 
ern parlance, how often do we hear people say, "Become a Chris- 
tian first, and then decide what ehuroh you will join." Such an 
idea is the natural result of denominationalism, being nowhere 
suggested by the genius and philosophy of Christianity. In 
apostolic times, to the followers of Christ there were no "church- 
es" in the denominational sense. They never dreamed of becom- 
ing Christians and afterwards joining some "church" according 
to their convenience and liking, for the same process that made 
a Christian then, also put one into the kingdom, the everlasting 



AND AS WE ARE 27 

church of Christ — is it not even so now? Must not every fair- 
minded individual answer, Yes! The question of church mem- 
bership will be settled once for all when all arrive at the one 
inevitable conclusion upon this point. Forever dropped from 
the minds of the people will be the idea of different "churches," 
and "joining the church after becoming a Christian,'* when we 
know full well that there is and can be only one church, and 
to be a Christian is to be a member of it. It is true we read 
in the New Testament of different churches — there were seven 
churches in Asia; but these were not sectarian organizations un- 
der different names, but all churches or congregations of the 
one church of Christ. Church membership, in the broad sense, 
is simply to be a Christian, a citizen of the spiritual kingdom 
^f Christ; in the local and temporal sense, it is to be affiliated 
with a local congregation the members of which are banded to- 
gether for religious fellowship and co-operation in preaching the 
gospel and extending the kingdom of Christ throughout the 
world. Obedience to the gospel constitutes a true church-mem- 
ber, and that individual, if intelligently consecrated to the cause 
of Christ, is logically a member of the congregation of the 
saints, or local church, wherever he may be. Should there be 
no local company or organization of Christians where one is 
located, he is still a member of the church, and should be a 
living witness for Christ, make other converts to the faith, and 
establish a congregation there. 

There are two all-important considerations for the one who 
would have unending acceptance of God, viz.: to become a citi- 
zen of the kingdom of Christ, and to remain a loyal subject of 
his until this earthly course is finished — to be a church-member 
in the true sense — to become a Christian, and continue a Chris- 
tian until the end. It is the first of these duties we are con- 
sidering in this chapter. What was it to become a member of 
the church, a Christian, in the days of the apostles? By a care- 
ful study of the sacred record, we find that four successive steps 
led into the brotherhood of life. They were faith, repentance, 
confession and baptism. 

The first great fundamental principle of Christianity is faith 
in Christ. It is faith not alone in the Messiah, the prophetic 
Christ of the Old Testament (in him the Jews believe, and ex- 
pect him yet to come), but a faith that accepts Jesus of Naza- 
reth as the Christ. It was upon this point that Christ ques- 
tioned his followers when he said, "Whom do men say that I 
am?" When they answered that some say you are one person, 
and some another, he questioned them further, saying, "But 
whom do you say that I am?" Peter answered, his words con- 



28 AS OTHERS SEE US, 

stituting the one creed of Christendom, which can never be re- 
vised, "Thou art the Christ, the Son of the living God." When 
Christ answered, "Thou art Peter, and upon this rock I will 
build my church," he did not mean that he would build it upon 
Peter, as some have taught, but, since the name "Peter" means 
rock, that which is firm, solid and enduring, he meant — were -we 
to turn the thought into present-day usage — to say, "Peter, as 
your name is solid, sound like the rock, so the statement you 
have made concerning my divine sonship is true — it is a solid, 
a sound confession of the fact that is more lasting than the trills 
and mountains, the one eternal foundation of my Father's plan 
and purpose to save the fallen race — 'And upon this rock,' the 
solid fact that you have confessed — that I am 'the Christ, the 
Son of the living God;' 'I will build my church, and the gates of 
Hades shall not prevail against it.' " 

This the Jews did not believe, and Jesus of Nazareth they 
would not accept as the Son of God. Beside the Jews was the 
great Gentile population of the world, groping in heathen dark- 
ness, bowing before gods made with their hands, and looking 
for light through the medium of human philosophy. 

The great task of the early church, yea, the one task of the 
church of all time, for that matter, -was, and is, to persuade men 
to believe in and look to Jesus as "the 'way, the truth and the 
life;" to see in him "the Sun of righteousness rising with heal- 
ing in his wings;" to know that his advent into the world was 
the visitation of the "dayspring from on high" to give "light to 
them that sit in darkness and the shadow of death, to guide our 
feet into the way of peace." 

Faith, then, meant to those who became Christians in the 
apostolic age, and to all who have become Christians in succeed- 
ing ages, the belief in the sonship of Christ, and acceptance of 
him as the Saviour from sin and the giver of eternal life; it 
meant the acceptance of Christ to the exclusion of all other 
doctrines not in harmony with his teaching; it meant a full 
surrender to him, and absolute obedience to his authority; to 
believe with all the earnestness of one's soul that "Jesus is the 
Christ," is to take up his cross and follow him. This doctrine 
of faith in Christ was the burden of apostolic preaching; to 
prove that he was the Christ, was the theme of Peter at Pente- 
cost; wherever Paul 'went among the Gentiles, this was the bur- 
den of his matchless discourse; Philip preached Jesus to the 
Ethiopian eunuch; the persecuted and scattered disciples, wher- 
ever they went, told the story of the cross, and were living wit- 
nesses to the creed of Christendom: "Jesus is the Christ, the 
Son of the living God." 



AND AS WE ARE 29 

Naturally, belief in and acceptance of this doctrine was ac- 
companied by confession and repentance. During his earthly 
ministry Christ taught that those who believed in him should 
confess his name before men — that those who were ashamed of 
him, he could not confess before his Father in heaven. Paul 
tells us, "With the heart man believeth unto righteousness; but 
with the mouth confession is made unto salvation." 

Repentance is the inevitable condition of the life that accepts 
and follows Christ. It is the change that is wrought in the 
heart, the wellspring of action, which gives different color and 
purpose to life, with all the fullness of its meaning. It is the 
change in the will, the transforming of the affections, the con- 
centration of all the powers of one's being to pursue the holy 
life and do the righteous deeds that are in perfect harmony with 
the mind of the Master. 

The last and crowning act of induction into the church of 
Christ was, and is, Christian baptism. This rite Christ himself 
instituted and obeyed. There is no instance upon record in the 
New Testament when any one was received into the church 
without baptism. 

It is not our purpose in this chapter to discuss the so-called 
"mode" of baptism, as this belongs to the following chapter on 
the "Ordinances and Doctrines of the Early Church." Here we 
are dealing with the question of becoming Christians, or church- 
members. In the early church, the ordinance of baptism was 
the last step into the church of Christ. But some one says, here 
you become narrow, making baptism essential to salvation. 
Upon this point no human being has authority to speak. Christ 
through the Holy Spirit has given us directions as to how we 
are to come into the fellowship of his kingdom. It is not ours 
to question or set aside, but to obey. As to who shall finally be 
accepted, he alone is the judge. 

However, upon the question of baptism as essential to church 
membership, those who are "Christians only" could not possibly 
be charged with the narrowness that characterizes most sec- 
tarian denominations; for, with but few exceptions, they require 
baptism for membership in their organizations. Many of them 
even "baptize" infants who can not believe, and record their 
names upon their books. An inconsistency, too, among our re- 
ligious neighbors is that, according to their teaching and prac- 
tice, it is more difficult to get into their "churches" than it is 
to become a Christian, or get into the kingdom of heaven. They 
say, "You can be a Christian, and could go to heaven without 
baptism, but you can not get into our churches without it." As 
already stated, we maintain that the same process which makes 



30 A& OTHERS SEE U8, 

a Christian, makes also a church-member. According to apos- 
tolic practice, this was done by faith, confession, repentance and 
baptism. The divine order has not changed. That which made 
a Christian in the first century, also makes a Christian in the 
twentieth century. To be a Christian is to be an obedient fol- 
lower of Christ To be a Christian is to be all Christ would 
have us be. To be a Christian is to be a member of the one 
and only church — against which the powers of darkness can not 
prevail. 



AND AS WE ARE 31 



CHAPTER VII. 
ORDINANCES AND OFFICES OF THE EARLY CHURCH. 

In the preceding chapter we discussed the way people became 
members of the church in the first century. As we have noticed, 
baptism was the final and crowning act in fulfilling the condi- 
tions by which one becomes a Christian, or a member of the 
church of Christ. While baptism is usually regarded as a 
church ordinance, strictly speaking it is not so, especially in 
the sense of its being by the same persons continuously observed 
at stated periods. It is different from the ordinance of the 
Lord's Supper in that it (baptism) is only observed once in life 
by the individual, and that at the time of death to the world, and 
of putting on Christ. It is not an ordinance of perpetuation like 
unto the Lord's Supper, to be continuously practiced, the one 
typifying Christ's burial and resurrection, the other to "show 
forth" his death until he comes again. 

Concerning the "mode" or action of baptism, it is rather 
strange that on the part of fair-minded investigators there 
should be any dispute; however, upon this point there has been, 
and is, much disagreement. In this brief space we can do no 
more than state some significant facts, but without fear of any 
contradiction — facts, accepted as such by the representative 
scholars of denominations whose practices upon this point are 
inconsistent with their admitted belief concerning New Testa- 
ment teaching and the practice of the early church. 

Briefly, let us look at the original words, which, in the New 
Testament as we have it, were not translated, but anglicized. 
For the original baptisma, we have baptism; for the original 
baptizo, we have baptize; were these words not anglicized, but 
translated, we would, instead of baptism, have immersion, dip- 
ping or plunging ; and instead of the word baptize, we shouxl 
have the words to dip, to immerse, to plunge, etc. In support 
of this position we have the testimony of the world's best lexicog- 
raphers, from the many of whom we mention Bagster, Dawson, 
Green, Groves, Liddell and Scott, Robinson, and Thayer. 

That the meaning of the original New Testament Gree^i 
words for baptism and to baptize was immersion, and that the 
early church immersed for baptism, we have the testimony of 
the world's greatest encyclopedias. We mention, for reference, 
a few from the many, such as the Americana, Blaikie's Modern, 



32 AS OTHERS SEE US, 

Britannica, Chambers', International and Schaff-Herzog. In ad- 
dition to this, we have the testimony of the church historians, 
the greatest of whom agree that the Christian baptism of the 
apostolic church was by immersion. Among them we mention 
the names of Bossuet, Bower, Conybeare and Howson, Gregory, 
Kurtz, Mosheim, Neander, Stanley, Philip Smith and Philip 
Schaff. 

If we accept the New Testament as the one authority upon 
this and all other questions, we need only to study the "plain 
English" text as we have it, and to interpret it in the light of 
pure, concentrated reason, to see the truth and beauty of the 
ordinance of Christian immersion. It is not necessary to under- 
stand the Greek, nor do we have to call upon the lexicons and 
historians for evidence upon which to base our belief. The 
simple setting of the situation in connection with New Testa- 
ment baptisms is sufficient in every case to convince us that it 
was immersion. Why such expressions as "in the river,'* "much 
water," and "down into the water," if baptism was only the 
sprinkling of a few drops upon the head? 

The very significance of baptism can be made plain only by 
immersion, as we see it set forth by Paul in Rom. 6: 4. Says 
Aitken, in "Newness of Life," pages 4 and 5: "In this passage 
Paul speaks of our being buried with him by baptism into death. 
We never understand holy baptism until we take this view of 
it. It is not a mere washing; it is a burial and raising from 
the grave; its lesson is death and resurrection. We* can under- 
stand how eloquently this symbol must have appealed to the 
feelings of those converted to God from heathen or Jewish sys- 
tems. We can understand, as they passed down into the waters 
of baptism, and rose up again recognized Christians, how com- 
pletely they would feel they were severed from their old rela- 
tions, and identified with Him in whom they had professed their 
faith. They were saying farewell to associations of their former 
years; they were saying farewell to the habits of their former 
lives; they were turning their backs on their old selves. As 
they rose up from the water, they must have felt that they occu- 
pied a new relationship to the world, a new relationship to 
their fellow-Christians; nay, a new relationship (if I may use 
such an anomalous expression) to themselves; their own nature 
possessing a harmony* in itself to which it had previously been a 
stranger, and, most of all, a new relationship to God, into whose 
family they had been introduced, and to whom they had become 
bound by an indissoluble tie." In commenting upon this same 
passage (Rom. 6: 4), Luther says: "When the washing away of 
sin is attributed to baptism, it is rightly so attributed; but the 



AND A8 WE ARE d3 

meaning of the phrase is too slight and weak to fully express 
baptism, which is rather a symbol of death and resurrection. 
For this reason I could wish that the baptized should be totally 
immersed, according to the meaning of the word and signification 
of the mystery." 

As the scholars, theologians and historians of Christendom 
are practically agreed upon the nature, action and design of bap- 
tism, we also believe that when the New Testament is freely 
read by the masses, and viewed in the clear light of consecrated 
intelligence, they, too, will be united upon this point, and when 
the "ecclesiastical authorities" which have prescribed other than 
immersion for baptism shall have been overcome by general 
knowledge of and demand for the apostolic way, we shall have 
made another great advance toward unity among the hosts of 
the Lord. 

We learn from the New Testament that the other ordinance 
which Christ instituted and commanded his followers to observe, 
was the Supper to be taken in memory of him. His body was 
broken and his blood was shed to atone for the sin of the world. 
As a memorial of that sacrifice for us, "the Lord Jesus, the same 
night in which he was betrayed, took bread: and when he had 
given thanks, he brake it, and said, Take, eat; this is my body 
which is broken for you: this do in remembrance of me. After 
the same manner also he took the cup, when he had supped, 
saying, This cup is the new testament in my blood: this do ye, 
as oft as ye drink it, in remembrance of me. For as oft as ye 
eat this bread, and drink this cup, ye do show the Lord's death 
till he come" (1 Cor. 11: 23-26). 

After the beginning of the church on the day of Pentecost, 
it was the custom of the disciples to meet on the first day of the 
week for teaching, fellowship, communion and worship. "And 
they continued stedfastly in the apostles' doctrine and fellow- 
ship, and in breaking of bread, and in prayers" (Acts 2: 42). 

With the beginning of the Christian church, the Lord's 
Supper and the Lord's Day became inseparably connected. In- 
stead of observing the Sabbath as was done under the Jewish 
dispensation, the subjects of the new kingdom met on the first 
day of the week, calling it the Lord's Day in memory of his 
resurrection. They could not forget his words, "As oft as ye 
eat this bread, and drink this cup, ye do show the Lord's death 
till he come," and this feast, therefore, was no doubt the pri- 
mary object of their assembling together. In this way Christ 
chose to perpetuate his memory on earth among his own until 
the end of the world. In some other way he might have erected 
a memorial — a towering monument might have been builded 



34 A£ OTHERS SEE US, 

into the skies, the story of his suffering and death might have 
been graven upon the solid stones, or with each rising and set- 
ting of the sun it might have been flashed across the heavens in 
letters of living light — but, no! the communion board must ever 
be to us as the mercy-seat. We eat the bread — fit emblem of his 
broken body — and drink the wine, reminding us of the blood 
that he shed to cleanse us from sin. And so do the faithful 
saints of each generation in remembrance of him, on each Lord's 
Day, meet and commune; and at his own appointed time the 
Master calls them higher, to join the saints redeemed and glori- 
fied, to participate forever in the festivities of the triumphant 
hosts. 

It is sad to contemplate the fact that the two great ordi- 
nances which the Master instituted and commanded his follow- 
ers to observe, have by so many professed disciples been under- 
rated, misinterpreted or set at naught. A very large percentage 
of the professed Christian world do not observe the ordinance 
of baptism as Christ observed, and commanded we should prac- 
tice it. Many have depreciated its value, and set it aside as a 
"non-essential." The other great ordinance, the Lord's 'Supper, 
has been undervalued by its seldom being observed. Worshipers 
by the thousand meet on the Lord's Day without in this way 
showing "the Lord's death till he come." But the saddest of all, 
perhaps, is, that so many who have been well taught concerning 
this duty and privilege, and in whose house of worship this table 
is spread the first day of every week, will, through indifference, 
or from the most trivial excuse, remain absent from the house 
of God, and forget their 'Master and Lord. Is not his heart 
grieved, and does he not look upon us with pity and compassion 
when we show so little gratitude to our best friend on earth or 
in heaven? 

With the making of disciples, the extension of the church of 
Christ, and the assembling of themselves together, the church 
at large naturally resolved itself into local congregations. As a 
natural consequence, as well as of divine expediency, there had 
to be organization, order, government, unity of effort, harmony 
and co-operation in extending the kingdom of Christ into the 
world. For this purpose, Christ himself, while on earth in per- 
son, chose twelve apostles. This office was to continue only to 
the end of the life of these men. One of them, Judas, was a 
devil, and betrayed him. Paul was afterward called to be the 
apostle to the Gentiles; but the apostolic office was temporal, 
was for a specific purpose, and when that was accomplished, the 
office ceased. There were, however, for the government of the 
local congregations, and for the extension of the church, perma- 



AND AS WE ARE 35 

nent offices established by the Holy Spirit in the early church. 
These offices have not been changed by any divine authority. 
What they were then, they are now. Their meaning, scope and 
work then, should be so now. 

The permanent offices of the early church were those of the 
elder, the deacon and the evangelist. 

The highest, most sacred and important office in the church 
is that of the eldership. The qualifications for one who fills 
this office, according to Paul, we find in the First Epistle to 
Timothy, the third chapter, verses 2 to 8. There are very few 
who measure up to this high standard, but certainly every man 
who holds this, the most exalted position in the church, should 
keep constantly in his mind this high ideal, and strive to attain 
unto it. In the early church, the terms elder, bishop and pres- 
byter (which also include the idea of shepherd or pastor) stood 
for one and the same office. The elders were the spiritual heads 
and rulers of the congregations. They were worthy of all con- 
fidence and honor; they were the examples for the membership; 
they were the counselors and advisers in all matters pertain- 
ing to the life 'and conduct of the disciples; they were the 
visitors to the sick, comforters to the sorrowing, restorers of 
the erring, protectors of the oppressed, defenders of the inno- 
cent. They were, by authority of the Holy Spirit, in complete 
control of the church; they were leaders of the people, even 
as they themselves were guided by the word of God through 
the teaching 'Spirit. It should be so to-day, and is, wherever 
the apostolic church is reproduced. All honor to the elders! 
The constant prayer of the church, as a whole, should be for a 
Scriptural eldership to lead us in the way of the Lord. Those 
men whom we choose for this office should have the highest 
respect of every member of the church. 

Next in importance in management of the affairs of the local 
congregation is the office of deacon. The office was created in 
the first congregation at Jerusalem as a practical necessity, in 
order to the proper conduct of the temporal affairs of the 
church. By divine approval, the office Was continued, and doubt- 
less every congregation in the early church had its board of 
deacons; these servants had charge of the business side of Chris- 
tianity. They had authority in raising and dispensing money 
to aid the needy saints, to meet the financial obligations of the 
church, to support preachers of the Word, and to send the gos- 
pel to other parts of the world. The qualifications for the ideal 
deacon we find also in 1 Tim. 3: 8-15. We have New Testament 
precedent for the appointment of deaconesses also, in event 
there are in the congregation no suitable men for the office. 



36 AS OTHERS SEE US, 

These offices belonged only to the local congregation, the 
persons occupying them having no jurisdiction beyond the 
bounds of the membership they were appointed to serve. The 
great, far-reaching eoclesiastieisms made up of the "presbyter- 
ies," "synods" and "presiding elders," big "bishops," "priests," 
"prelates" and "Pope," have no precedent or authority in the 
New Testament church. These offices were a necessity to the 
welfare of the local church, and were not created for the adorn- 
ment of any individual. No officer in the early church was 
meant to be a mere figurehead. He was called to his position, 
not because he sought an honor, or a place of power by which 
he could "lord it" over others, but because of his peculiar fit- 
ness, in the opinion of his associates, for the important work 
the office required. The elders were godly men who ruled in 
the fear of the Lord, and not after the dictates of human pas- 
sions and prejudices. The deacons applied to the management 
of the affairs of the church the very soundest and best judg- 
ment and wisdom of which they were capable, in order to keep 
the business of the church above reproach. 

The third office or position which became permanent in the 
church was that of evangelist. He was pre-eminently the 
preacher. His was the special work of proclaiming the glad 
evangel of salvation through Jesus Christ. His peculiar work 
was not confounded with the special work of the elders and 
deacons. True, all who told the story of the cross were in a 
sense evangelists. Preaching was not limited to the special 
evangelists; but those who gave their full time to this ministry 
did not perform the peculiar duties of the elder or deacon. 
Timothy was an evangelist. Paul's two letters to him make 
plain the nature and importance of this work. The evangelist 
was a prophet, in the sense of being a teacher or proclaimer 
of the gospel. He was to be a specialist in knowing and preach- 
ing the doctrine of Christ. He was to "preach the word; be 
instant in season, out of season; reprove, rebuke, exhort with 
all longsuffering and doctrine." His first great duty of prepa- 
ration was to study to show himself "approved unto God, a 
workman that needeth not to be ashamed, rightly dividing the 
word of truth." Preaching was the work of the evangelist- 
winning and converting souls to Christ was his chief business. 
"Meditate upon these things," says Paul to Timothy; "give thy- 
self wholly to them, that thy profiting may appear to all." In 
the New Testament sense, the 'preacher was always an evangel- 
ist, whether he preached continuously in one place, or went 
from place to place. 

Having thus seen the offices of the early church as they were 



AND A8 WE ARE 37 

established by the Spirit, is it not sad and discouraging to note 
the wide departure from those times and conditions in the ideas 
and prevailing practices of the church to-day? Of all things 
most needed among our own people, in the opinion of the writer, 
is the restoration and revival of apostolic government and 
New Testament evangelism among our congregations. In too 
many instances have we departed from the divine pattern. The 
eldership is not held in the high esteem that should characterize 
it. Taking for granted that the elders of our congregations are 
men of God, worthy and well qualified for the position to which 
they are elected, every member of the churches should look 
upon them as their bishops, their spiritual heads and rulers. 
The original work of the elder should be restored to the office 
in this present day, and not delegated to the modern "pastor." 
With their venerable years and long experience, they are the 
ones to comfort the sorrowing, discipline the erring, and restore 
the fallen. 

We need alao a restoration and revival of the original work 
of the deacons. The board of deacons are, in the true church, the 
real finance committee of the congregation. Practical, earnest and 
honest business men who love the church, and would as zeal- 
ously guard her interests as they attend to their own personal 
affairs, should be deacons in our congregations. They are not 
simply men to act as ushers, to pass the collection baskets, and 
the bread and wine at communion; they are to set the example 
in looking after the welfare of the church, and to see to it that 
others do their duty in these respects. Everything that has to 
do with temporal needs and conditions of the local congregation 
belongs primarily to the deacons — naturally, of course, with the 
counsel and advice of the elders. 

But, above all, we need the restoration and revival of the 
spirit of New Testament evangelism. The prevailing opinions 
regarding, and practices of, the modern so-called "pastorate," 
will never convert the world. The work of the latter-day "pas- 
tor" is neither Scriptural, logical nor practical. The preacher 
should be primarily an evangelist. He may speak every week 
in the year from the same rostrum, or he may visit many places, 
but if he is not an evangelistic preacher, he is not a gospel 
preacher. The modern idea, however, is that of "pastoral duty," 
which includes a part of the work of all the offices of the 
church, but is usually no great success at any. The shepherd- 
ing or pastoral phase belongs to the elders, but our minister 
must do much of this work, or he soon comes into disfavor with 
those who are looking for something to criticize. The raising 
Ql funds and management of all financial matters should be done 



38 AS OTHERS SEE US, 

by the deacons; but sometimes there are congregations who 
blame the preacher when the collections come short, and criti- 
cize him for not being a good "business man." We knew a 
church once where the preacher had not only many duties of 
the elders and deacons to perform, but also often had to act 
as assistant janitor. In the name of all reason, let us ask how 
it is possible for a man to prepare himself properly and preach 
the Word with power, in a modern congregation? How can he 
give himself "wholly to these things," as Paul enjoined Tim- 
othy to do, when, instead of being a "prophet of God," he is 
reduced to the office of "private chaplain" to hundreds of in- 
dividuals who, instead of holding up his hands and helping him 
to win souls to Christ, feel that he should always answer their 
beck and call to gratify a passing whim, or to please a changing 
fancy? 

The church exists for the salvation of souls. The church 
has her divinely appointed offices for the most effective means 
of reaching the world with the gospel. One office should not 
find fault with the other, but all, making a complete unity, 
should work together in harmony and with irresistible power. 
Let us agree that perhaps the line of demarcation can not be 
distinctly drawn between the work of the elder, the deacon 
and the preacher. All fit in together, making a perfect unit. 
One is to help the other. The preacher for a congregation is 
very foolish who dislikes to do anything but preach. He should 
be in close fellowship and sympathetic touch with all his co- 
workers, and all should be "laborers together with God." 
Wherever and whenever he can be of service in any way to 
those with whom he has to do, he should be ever ready to 
"spend and be spent" for their good. 

But, on the other hand, the officers and congregation make 
by far a greater blunder when they require or expect of their 
preacher or evangelist the impossible, viz.: that he shall be 
practically all the while doing "pastoral" work, or looking after 
the affairs of the church, and at the same time be a true 
preacher of the Word, an evangelist of Christ. The restora- 
tion of early Christianity, the revival of evangelism, will find 
the preachers primarily devoting their time to preaching the 
gospel in public and in private. His chief business will be win- 
ning souls. His time when out of the study will be for the 
most part devoted to the unconverted; and back of him will be 
an eldership and board of deacons looking after the spiritual 
and temporal welfare of the church, taking care of the new con- 
verts, bringing them up in the way of the Lord. And back of 
the preacher and all the officers will he the entire membership. 



AND AS WE ARE 39 

dwelling together in unity, earnestly engaged in every good 
word and work, rejoicing in the beauty, power and triumph of 
the gospel. May God speed on the day of this restoration and 
revival, when every congregation shall stand upon the Scrip- 
tural basis; when every church officer shall perform his mis- 
sion; when every preacher shall be an evangelist; when, 
through the ministry of all, every day shall witness hosts re- 
turning to the Lord. 



40 AS OTHERS SEE US, 



CHAPTER Vni. 

MISSIONS THE HEART OF CHRISTIANITY. 

We have thought upon the origin, nature, ordinances, offices 
and growth of the early church. We have seen in the church 
of the first century the divine pattern for the church of all 
succeeding centuries. We have beheld in that body the power 
and glory of the Lord, his will manifested among men. The 
establishment and triumph of the church of Christ is the marvel 
of all history. Standing upon the basis set forth of old, that 
"it is not by might, nor by power, but by my Spirit, saith the 
Lord of hosts," the church went forth upon her mission. She 
was undaunted, though confronted by every material difficulty; 
yet victorious over every opposing force, but never resorting to 
carnal weapons, never relying upon temporal power, in that 
glorious campaign of conquest. True, the disciples often suf- 
fered bodily harm, physical pain, yea, death; but all this, accord- 
ing to the divine law, was unto victory. That which in the eyes 
of the world is apparent failure and defeat, in the plans and 
purpose of God is eternal victory. Truth and righteousness have 
never been, and can never be, defeated so long as Jehovah sits 
upon the throne of moral sovereignty in his universe. 

As we endeavor, then, to know the nature and discover the 
secret of the power of the early church, that the same may be 
reproduced in this age, let us not (fail to see the primary cause 
of the success of the gospel in their hands. They triumphed, 
their numbers increased, the kingdom grew, Christ was with 
them in his spirit, because they were essentially a missionary 
people. The missionary spirit was the very heart of the apos- 
tolic church, and is the heart and soul of true Christianity in 
every age and generation. 

This fact is based upon the nature and purpose of the king- 
dom of Christ. The gospel of Christianity is remedial and re- 
demptive in its nature, and its purpose is to reach and save 
all the human race. Christ lived on earth, died and rose again, 
and now sits at God's right hand as our great High Priest mak- 
ing intercession for tke redemption of the whole world. There 
were no limitations upon the infinite compassion of the Father 
when he "so loved the world" that he made possible the redemp- 
tion of every fallen son and daughter of Adam's race. Vast is 
the domain of Satan and unspeakable the malady of sin with 



AND AS WE ARE 41 

which the race is afflicted; but mightier is Christ and his king- 
dom, and in him we have a remedy as universal as the disease, 
given for the healing of all. The purpose of the gospel of Christ 
is limited only by the habitation of man. 

The nature and purpose of the gospel is not only for the 
salvation of the individual soul, but for the salvation of the 
universal social life. "Thy kingdom come, Thy will be done 
on earth as it is in heaven," Christ taught his disciples to pray. 
The prophets of old, looking on down the ages, saw this accom- 
plished through the application of the gospel under the reign of 
the Messiah. Through the church of Christ the world is to 
be saved individually and collectively. That individual who 
feels himself saved, but has not a care for the salvation of his 
brother, and through his brother for the salvation of every un- 
saved soul, is standing upon dangerous ground, for he is most 
likely self-deceived. The very nature of redemption begets within 
the soul of the saved a yearning desire for the salvation of 
others. He who has the mind of the Master lives for the welfare 
of society, for the temporal and eternal betterment of human 
conditions. This constitutes the nature and purpose of the 
church of Christ, and no other word in our language expresses 
it so well as the term "missionary." 

The missionary spirit is the heart of Christianity, accord- 
ing to the life and teaching of Christ. He was the missionary 
from heaven, to a lost and dying world. While on earth in 
the flesh, "he went about doing good," feeding the hungry, heal- 
ing the sick, recovering sight to the blind, making the deaf to 
hear, causing the lame to walk, preaching the gospel to the 
poor, bearing the message of life and salvation to all. He lived 
and died for us. There was no selfishness in his nature, but 
he found infinite satisfaction in bearing from the Father above, 
in his own divine personality, the message and means of re- 
demption to the world. His was an unending going and a 
boundless giving. No one can be a disciple of Christ according 
to his own terms, by taking up the cross daily and following 
him, without being missionary in spirit. To be like Christ 
is to labor, give and love unceasingly, even at the greatest sac- 
rifice, for the good of others. 

The central idea of the church is missionary according to • 
Christ's own plans and instructions for carrying on his work 
in the world. He did not promise to be with his people upon 
any other conditions. He said, "Lo, I am with you always, 
even unto the end of the world," after naming the conditions, 
which were, "Go ye therefore, and make disciples of all nations, 
baptizing them into the name of the Father, and of the Son, 



4/2 AS OTHERS SEE US, 

and of the Holy Spirit; teaching them to observe all things 
whatsoever I have commanded you." It is an utterly unthink- 
able thing that Christ can constantly abide, in his guiding 
presence and power, with a people who are not up and "going," 
who are not continually giving to others that which they have 
received from him. In fulfillment of this command, we find, 
then, that the apostolic church, under the guidance of the Holy 
Spirit, was pre-eminently missionary. 

We can not be too true and loyal in contending for the apos- 
tolic doctrines and ordinances in restoring the early church to 
the present age, but we lose it all if we are not apostolic in 
missions. Of what use are the great doctrines and ordinances 
of the early church if they are not given to the world lost in 
darkness and sin? "For whosoever shall call upon the name 
of the Lord shall be saved. How then shall they call on him in 
whom they have not believed? and how shall they believe in 
him of whom they have not heard? and how shall they hear 
without a preacher? and how shall they preach, except they be 
sent? As it is written, How beautiful are the feet of them that 
preach the gospel of peace, and bear glad tidings of good things! 
But they have not all obeyed the gospel" (Rom. 19: 13-16). No 
people can lay consistent claim to being apostolic and primitive 
in Christianity, and at the same time be non-missionary. 

This was the most glorious feature of the early church. 
Though perhaps they seemingly failed in some other things, 
they never failed to be missionary. Whether they went out upon 
a well-planned journey with the definite purpose of preaching 
the gospel, or whether driven under the scourge of persecution, 
each and every disciple, wherever he went, was a living wit- 
ness for Christ, and wherever they went, they bore testimony 
to him, and made other disciples. As was demonstrated by 
their work, the early church was nothing more nor less than a 
missionary body, to evangelize the world. Paul, the great light 
of the apostolic church, stands first among the missionary heroes 
of Christendom. 

It might be well for us to consider that the early Christians 
were not missionary in theory so much as in practice. They 
did missions. Christ had commanded, the Holy Spirit inspired, 
• and they obeyed. The New Testament is but the history of 
missions in the first century, and the divine plan for missions 
in all succeeding centuries. There is not much theory, very 
little philosophy, not much need of theology, but there is a burn- 
ing passion in New Testament Christianity which impels the 
true disciple to the rescue of the lost; its voice ever is, Go! 
Go!! Go!!! No wonder, then, the early church grew. It grew 



AND AS WE ARE 43 

in spite of every opposition. But had the early Christians, after 
the day of Pentecost, settled down into a selfish satisfaction, 
feeling themselves saved, but recognizing no obligation to give 
the message of salvation to others, the church would not only 
not have grown, but they themselves would have been lost. For 
Christianity is one thing no one can keep without giving to 
others. 

Subsequent history of the church has proven that the mis- 
sionary spirit is the heart of Christianity. Throughout all the 
history of Christendom, those religious bodies that have been 
active in missions have grown and prospered. They that have 
been unmissionary have dwindled and died. Not only so with 
denominations, but the same has been true of local congrega- 
tions; yea, the principle has applied without exception to the 
individual life. No individual soul grows in grace, save as the 
desire for the salvation of others grows in his heart. No in- 
dividual has a broad vision, and really enjoys religion, who has 
not in some way caught the missionary spirit. 

Referring to religious bodies in whose history this principle 
has been demonstrated, we have only to look in modern times, 
for instance, to the Baptists for verification. A great branch of 
that people was divided upon the question of missions. One of 
the divisions became known as "Missionary Baptists," while the 
other remained simply Baptists, sometimes called "Hardshells." 
Though these latter were a good people, distinguished for their 
integrity and many other noble qualities, yet, as a religious 
body, they have well-nigh died out of the earth; while, on the 
other hand, the missionary branch is one of the mightiest 
forces for good in the world, and is marvelously growing every 
day. An illustration of the same kind may be seen in the Chris- 
tian Church to-day. Some of our brethren, while not claiming 
to be antimissionary, have been stumbling over methods of 
co-operation, spending much of their time and talents in crit- 
icizing those who are missionary. They say we are "digres- 
sive ;" to say the least, if they are not antimissionary, they are 
practically unmissionary, if we are to judge by the number of 
converts they have made to the faith both at home and abroad, 
as compared with those whom they call "digressive." 

But among the local congregations of all denominations do 
we find this principle most strikingly illustrated. The mis- 
sionary congregation is always a growing congregation. It is 
ever evangelistic at home, and the more that congregation does 
for missions the more it can and will do in its own community. 
The missionary preacher is the growing preacher, and his con- 
gregation grows with him, both in numbers and in power and 



44 A8 OTHERS SEE US, 

usefulness. The unmissionary preacher is the dying preacher, 
and his congregation either dies with him or gets rid of him. 
This is not a dogmatic statement, but the verdict of his- 
tory. It could not be otherwise, for the heart of Christianity 
is missionary, and Christ is only with those who have the spirit 
of evangelization, the desire to see others saved, the purpose 
to "go." 

In reflecting upon the general theme of these papers, "As 
Others See Us — And As We Are," there may be occasion for 
disciples themselves to "re-reflect" as we go forth preaching 
the restoration of apostolic Christianity as the only basis of 
Christian unity. And as we reflect again, we may learn that 
the best and only way to restore the life and practice of the early 
church is by missionary effort. We can justly make no claim 
to apostolic Christianity save to the extent that we are truly 
missionary. This, of course, involves all practical preaching, 
witnessing and winning souls to Christ at home and abroad. 
It includes all true evangelization, whether it be the work of 
scattered disciples, gathering around them by personal effort a 
little band and establishing a congregation; whether it be the 
great evangelist winning hundreds in revival meetings; whether 
it be the faithful minister of the congregation gathering in 
the lost one by one and building up the kingdom in that way; 
whether it be the city missionary laboring in the slums; whether 
it be the consecrated servant on the foreign field bearing the 
light of the gospel into heathen darkness — it is all Christian, 
because it is missionary, and it is all missionary, because it is 
Christian. 

Every service rendered in His name is missionary. One of 
the best missionaries I ever knew was a good woman who 
earned $2.50 each week by working over the washtub, and gave 
twenty-five cents to the church every Lord's Day. Hers was 
one of the brightest and happiest faces in the congregation, 
and was ever an inspiration to the preacher. Her influence for 
righteousness was equal to that of any of the -wealthiest mem- 
bers of the church. She contributed of her small earnings to 
every call of the church. She personally won many souls to the 
Master. She is happy, now, here on earth, but possibly couldn't 
tell you why, for she is too busy serving to think about herself. 
She is a living missionary of the cross. On the day of final ad- 
justment, when the crowns are passed around, there will be 
one for her, and in it — stars. 



AND AS WE ARE 45 



CHAPTER IX. 

THE PASSING OF THE CLERGY. 

"And he made us to be a kingdom, to be priests unto 
his God and Father."— Rev. 1: 6. 

Perhaps in no other one thing do we find a more striking 
difference between the way in which we are viewed by others, 
and the position we really hold, than upon the question of the 
nature and work of the "clergy." To a certain degree the 
priestly idea prevails throughout the sectarian world. It obtains 
completely among all Catholics. To a large degree the same is 
true among all Episcopalians. Among Protestant denominations 
the clergy is regarded as a peculiar office separate and apart 
from the great body of the church; the clergyman is looked 
upon, to a greater or less degree, as a mediator between man 
and God, and in the mind of the masses is supposed to live and 
move in a different atmosphere from other people, and to do a 
work all peculiar to himself, in which the "laity" can have no 
part. 

As others see us, the Christian Church holds this position 
along with others, and our ministers are supposed to be "rev- 
erend" the same as the clergymen of the denominations. This 
we repudiate, for nowhere in the New Testament do we find 
authority for clerical separatism. One man can be no more rev- 
erend in the kingdom of Christ than another. The priestly idea 
prevailed in Judaism. And true it is that in the new dispensa- 
tion the office was not degraded or put away, but, instead of 
having a few priests to enter into the sanctum sanctorum of 
God's presence to intercede for the masses, every Christian is 
made a priest unto God, and through "the great high priest that 
is passed into the heavens, Jesus, the Son of God," all may "come 
boldly unto the throne of grace, that they may obtain mercy, and 
find grace to help in time of need." While on earth, in the eyes 
of God above, and in the divine economy of the church below, 
there can be no distinctions between Christ's followers, save 
those natural ones made by talents bestowed by nature, which in 
no way affect our acceptance with God, or our duty and privilege 
of approaching him. Every one must make his own sacrifice, 
every one must perform his own consecration, every one must 
himself commune with his Maker; no priest or preacher can do 
these things for him. 



46 AS OTHERS SEE US, 

We therefore rejoice in the truth, beauty and glory of the 
universal priesthood, the glory of citizenship in the "kingdom 
of priests" in which each subject stands upon equal footing and 
a common level with every other. No distinctions are recog- 
nized, none are allowable, for Christ has forbidden it in saying: 
"Be not ye called Rabbi: for one is your Master, even Christ; 
and all ye are brethren. And call no man your father upon the 
earth: for one is your Father, which is in heaven" (Matt. 23: 
8, 9). The forbidding of the distinctions "rabbi" and "father" 
also precludes the idea of "reverend," or any other distinctions 
among Christians, save those divinely appointed offices for the 
spiritual government and temporal management of the local con- 
gregations, which in no way affect the individual's personal rela- 
tionship to God. 

In pleading, then, for the restoration of primitive Christian- 
ity, we must do away with all clericalism. No minister in the 
Christian church who understands, and is loyal to the New Tes- 
tament church, can willingly and consistently wear the title 
"Rev." To be a Christian gentleman is the highest attainment 
possible to mortal man. To wear the crown and hold the scepter 
which by divine right belongs to every Christian gentleman, is 
to be clothed with a royalty that fadeth not away, belonging 
peculiarly and only to this glorious "kingdom of priests." Plain 
"'Mr." when applied to a man in this high sense, being his pass- 
port as a Christian gentleman, is the most honorable prefix to 
any name. The glory of this, too, rests upon the fact that it is 
within the reach of all. It is an inherent right, vouchsafed to 
every one by virtue of his own inward character. It is not in- 
herited from our ancestry, it can not be bought with money, it 
can not be conferred by men; it comes by virtue of our per : 
sonal relationship to God through Jesus Christ, and is within 
reach of every one. It is the divine aristocracy of this earth, 
the royal family of the universe, dwelling in the humblest homes 
as well as the mansions of the rich, but always clothed with the 
purple and fine linen of humble but triumphant faith, hope and 
love. 

Before the doctrines and practices of the early church are 
restored, the idea of the clergy must pass out of the thought 
and life of the church of to-day. The logic of events, the de- 
mands of the times, the "survival of the fittest," in harmony 
with the truth of the New Testament, are all conspiring in these 
latter times to bring this about. 

The church can never evangelize the world under the admin- 
istration of the "clergy" as a separate and distinct class of men 
from the great body of Christians. The mass of disciples must 



AND AS WE ARE 47 

recognize their individual responsibility to God and men, an-il 
that every one is to be a living witness for Christ, and worker 
in his moral vineyard. The church is not a body of people to 
be served by the "clergymen," whom they expect in some way 
to intercede for them, but every Christian must "work out his 
own salvation with fear and trembling." "According to his sev- 
eral ability," every one must serve the Lord. If God has given 
to some, peculiar talents for preaching, for evangelization, let 
them give themselves wholly to such ministry, but as plain men, 
ever — as clergymen, never. There is coming, even now, a great 
revival of this truth. And when it is fully upon us, the church 
will sweep the world as never before. When all Christians 
realize that they, too, are priests; that they are living epistles 
from God; that they are witnesses for Christ; that they are not 
to be served, but to serve, and that he who occupies the position 
as their minister is only one among them, a plain man among 
men, perhaps by virtue of his natural endowments a leader of 
the company of Christian soldiers, then the church will go on to 
victory. 

But before this is true we must undergo the process of evolv- 
ing out of the long-standing error upon this subject, must be 
made free from the traditions of the clergy; in other words, the 
clergy must pass, for it is a cumbering weight which the church 
can not carry and make the progress she must make. 

With the passing of the clergy, will also pass one of the 
great problems of the church of to-day. The clergy themselves 
are a problem for the church, and when ultimate Christianity, 
Christian unity, prevails, there will be no clergy. 

In this advancing, practical age there is no vital, necessary 
place for the average "parson," and with the passing of the non- 
essentials the "clergy" is no longer in demand. For preachers 
who are more than clergymen, for preachers who have a great 
heart and soul message for humanity, for preachers who do not 
belong to the "sissy" set, the supply is by no means equal to the 
demand, and never before had such men the opportunity for 
usefulness, and never before were such men so highly appre- 
ciated, as to-day. 

Some years ago the late Dr. John Watson ('Ian Maclaren) 
discussed the question, "Shall the Old Preacher Be Shot?" The 
problem of the old preacher has been a grave one in view of the 
fact that, as a rule, the churches demand the active, aggressive 
spirit of the younger men in the settled ministry, and most 
preachers are put upon the "shelf," and usually in poverty, too, 
before they arrive at the age of threescore and ten — hence Dr. 
Watson's question. But to-day the problem is not alone what 



48 AS OTHERS SEE US, 

shall be done with the old preacher, but what disposition shall 
be made of the entire "profession." 

Be it far from the writer to, in any way, depreciate the power 
of the gospel of love or call into question the necessity of the 
church, for true civilization has ever followed in the wake of the 
religion of the Bible. But this religion is an inward life of 
principles. The word of God or the logic of events never sanc- 
tioned its being the bone of ecclesiastical contention, or put upon 
the plane of commercialism, reducing its promulgation to a 
"profession," in which are seen the prejudices and jealousies 
common to other walks of life. 

The prevailing opinions — at least, the orthodox views — regard- 
ing the clergyman are that he is "divinely called," must be spe- 
cially prepared, and, at length, when this preparation is com- 
pleted, he is, by the laying on of hands, made "reverend," more 
holy and sacred than other men. These processes work an out- 
ward change in the man, and separate him from the masses of 
men. He cultivates the "clerical" voice and manner. He wears 
a different garb, and, in a sense, lives and moves in a different 
world. He is, thus, by custom and expectation, almost forced to 
live and act in an assumed and artificial manner, and when he 
does lay aside these things and comes down upon the earth and 
becomes natural and real, some of the conservatives are ever 
ready to cry, "He is degrading his calling," even as they said of 
Christ, "He is the friend of publicans and sinners." 

Genuine goodness is never to be distinguished by outward 
forms and manners, but by inward principles, which constitute 
the wellspring of all noble action. The world needs godly, 
knightly men and saintly women, the one to go forth to do 
deeds of kindness and love, but the badge of their sanctity 
should be graven in their hearts and not cut into their coat 
collars; the other to be sisters of love and mercy, all the more 
beautiful because they wear no special garb to be seen of men. 

The unnaturalness of the clerical office has rendered it weak 
and effeminate. In the practical affairs of life no set of men 
have so little influence as clergymen, or, rather, as they have in 
their clerical capacity. Indeed, very many men known to the 
world as clergymen have been and are mighty factors in the 
affairs of men; but it is in their ability as men among men, or 
their powers of thought and expression, that they have suprem- 
acy, and not in the clerical office. Indeed, is not the bony, side- 
whiskered, overpious, sanctimonious parson the object of jest 
and ridicule, and has he not been a good subject for the car- 
toonist and funmaker? 

The clergy is passing because they are not in touch with the 



AND AS WE ARE 49 

great masses of the people, especially the lower strata. Christ 
was heard gladly by the great common people, but not so the 
modern parson. 

Let us have preachers and preaching, yes, but deliver us 
from reverend clergymen. Let the preachers be only men, as 
God makes them, and confer upon them no man-made distinc- 
tions. Such men the world and the church need, and while they 
may for awhile have only meager support, sooner or later they 
come into their own. God doeth that which is best for them, 
and real worth and divine favor are not always to be measured 
by the size of the salary one receives. For true ministers there 
is always a place, and for them there will always be adequate 
support. If God calls a man to preach, he will certainly call a 
congregation to hear him. And he will also see that he does 
not have to beg bread. But, in our opinion, he "calls" men to 
preach just as he calls them to every other useful work, simply 
by naturally endowing them for a special work and giving them 
a heart and conscience to do that work. 

The clergyman, then, must pass, in the sense of dispensing 
with the clerical voice, in laying aside the clerical garb, in 
repudiating the special call, in disclaiming to be more "reverend" 
than other good men. Otherwise he must pass, for the world 
will not hear him, and the church can not endure him. 



50 AS OTHERS SEE US, 



CHAPTER X. 

CORPORATISM AND .ECCLESIASTICISM IN THE CHRISTIAN 

CHURCH. 

While the beginning of the kingdom of Christ was the im- 
mediate result of the life, teaching, death, resurrection and 
ascension of Jesus, and the initiatory work of the Holy Spirit, 
yet, looking backward over the centuries, it was the logical 
sequence of long years of preparation in accordance with the 
divine plan which led up to the "fulness of time." Centuries of 
experience were necessary for the world at large in any way to 
be ready to receive the truth upon which is based, as a founda- 
tion that can not be shaken, the superstructure of the invisible, 
eternal kingdom of our Lord, 

The three great world powers, prior to the coming of" Christ, 
were mighty factors in the affairs of men, not only in the'r own 
ages, but in many ways have influenced each succeeding a^e ; -n'l 
are of vital significance to this present time. These nations, the 
Jews, the Greeks and the Romans, under God, demonstrated the 
full possibilities of the human family independent of a Saviour. 
The Jews, though under the providential care and guidance of 
Jehovah, and though they developed the idea and established 
forever the recognition of the one true God, which was abso 
lutely necessary as a part of the preparation for the coming of 
Christ, also have shown to the world the inefficacy of ceremonial- 
ism, symbolisms, outward forms and ecclesiastical rites as sav- 
ing powers within and of themselves. 

Ancient Greece developed the aesthetic and artistic possibili- 
ties of human nature, and, while ignorant of the true God, 
reached the high tide of human excellency, and presented to the 
world the full flower and fruit of human endeavor, so far as it 
is possible for man, even with the very best conditions, to attain, 
independent of the redemptive grace of God through Christ. 

The Roman Empire was the embodiment of material power, 
the full strength of human law, the gigantic dream of corporal? 
force, endeavoring to dominate mankind and rule the world. 
The empire rose and fell, writing to remain forever upon the 
pages of history, and indelibly stamping upon human experience, 
the utter failure of human law, material power and corporate 
force to build up and maintain a so-called human civilization, 
not to speak of a government for man's unending inner life, 



AND AS WE ARE 51 

Ages, nations and generations, like individuals, learn life's 
great lessons by the processes of experience. God could have 
revealed the great principles of his kingdom through Christ to 
the world at once, and with the fall of man sent to him the 
incarnate Saviour. But man would not have seen and believed 
by the mere telling of the truth to him; so, through the long 
processes of experience, even as now the individual must do in 
the kingdom of Christ, he had to "work out" his own salvation, 
as it were, to bring on the "fulness of time," when the kingdom 
came on earth among men. 

Happy are we, then, if we learn the philosophy of the history 
of God's dealing with the race. We are now in the meridian 
splendor of the spiritual kingdom, but in our temporal skies 
there are still some clouds'that float over from the ages past, and 
by them our vision of the Sun of righteousness is often bedimmed. 
In the clear light of the day we should live, never appropriating 
the shadows of the past, which can only obscure our vision of 
the perfect way. From them we may learn valuable lessons, and 
by their failure we may profit. 

What are the great lessons, to the disciples of the kingdom, 
from the ages past? Are they not those of the utter inefficacy 
and failure of ecclesiasticism, human philosophy and corporate 
force? When Christ, the great establisher, came, the world was 
stocked with these ideas. The Jews were formalists; their re- 
ligion was all outward, symbolic and ceremonial. Greek philoso- 
phy and art glittered in the intellectual firmament. Roman 
legions held mankind in martial grip; Roman law governed the 
world. But to none of these things did Christ appeal for help; 
upon none of them did he rely for aid. It had been prophesied 
that "his reign no end shall know," and concerning his church 
he said, "The gates of Hades shall not prevail against it." His 
own disciples at first did not understand the nature of his king- 
dom. They thought it would be temporal. There was contention 
among them as to who should hold the important places in the 
kingdom over which they expected. him to rule in person. But 
Christ dissipated their hopes, he repudiated the ecclesiasticism 
and Pharisaical hypocrisy of the Jews, he employed not the arts 
and devices of the Greeks, and not only did not rely upon ma- 
terial and corporate force, but resisted not the power of Rome. 
This course led him to the cross, but his work of service, sacri- 
fice and love, all based upon eternal truth, brought him forth 
more than conqueror. 

In Christ was incarnated all truth; in his life among men 
was the one perfect ideal for all types and times; in his teach- 
ing in person, and through the Holy Spirit afterward, we have 



52 AS OTHERS SEE US, 

the pattern and instructions for his church for all time, for 
which nothing can be substituted, and to which nothing can be 
added. 

In contrast with the preceding ages, it is well to note in the 
early church, by Christ's own authority, the abolition and ab- 
sence of all ecclesiasticism and corporatism, such as had charac- 
terized the former times among the Jews, Greeks and Romans. 
His kingdom is a spiritual unity. It is among men, a silent, 
unseen, eternal force. It "cometh not with observation." The 
promulgators of it must go forth, armed only with eternal truth, 
bearing the message of light and life to a dying world, in utter 
unselfishness teaching the principles of the kingdom to all peo- 
ple. Thus the early disciples did, and thus have the faithful 
disciples of succeeding generations done. It is only in Christ's 
way and with his Spirit that the church has really prospered. 
Whenever his followers have turned aside and relied primarily 
upon these human instrumentalities and resorted to carnal ways 
and worldly devices, the cause of Christ has been retarded. 
Whenever human ambition and selfishness have taken the place 
of sacrifice, service and love; whenever liturgy, ceremonialism 
and formalism have taken the place of worship in spirit and in 
truth; whenever ecclesiastical rule has superseded true freedom 
in Christ; whenever numbers, social position, wealth and tern- 
poral power have been relied upon above the Spirit of the living- 
God, pure Christianity has to that extent been set aside, and 
those doing these things have turned away from Christ, the 
source of all power, and gone back to the impotent grounds of 
the Jews, the Greeks or the Romans. 

In the restored, apostolic church in the twentieth century, 
which is destined to evangelize the world, there is Scripturally 
and logically no place for ecclesiasticism and corporatism. May 
it not be, that in a sense we are approaching another "fulness 
of time"? As God was for centuries teaching the race by experi- 
ence the futility of ecclesiasticism, of human art and philosophy, 
of material power and corporate force, as means of restoring 
man from his fallen condition, so may it not be that through all 
these years of the Christian era he has been teaching us by ex- 
perience that these things are not to be relied upon in the kingdom 
of Christ, and that before we have Christian unity, when the 
church shall sweep the world, all these evils must pass? 

Indeed, if we rightly discern the signs of the times, if we 
correctly read the omens of the hour, when viewed in the light 
of the history of Christendom, must we not agree that the fore- 
going observations are true? The great ecclesiasticisms are 
waning, they have had their day, and are ceasing to be. §o sure 



AND AS WE ARE 53 

as the Roman Empire had its rise and fall, just so sure shall 
the Roman Catholic ecclesiastic monster, in its own unnatural, 
top-heavy condition, in the providence of God, totter to its fall. 
Romanism can not withstand the searchlight investigation of 
twentieth-century Christian civilization. Already the powers of 
Rome are rapidly waning in Europe, and while they are appar- 
ently gaining strength in America, it is really not true, for the 
American spirit can never be dominated by any despotism. Not 
only is Romanism waning, but the very spirit of ecclesiasticism 
in every form is everywhere dying. The creeds of Christendom 
are crumbling. The trend of the times is everywhere away- from, 
and there is a united protest against, the rule of authorities that 
ought not to be, whether it be the one Pope on the banks of the 
Tiber, or a thousand little popes wherever they may be found. 
The church of the twentieth century understands as never before 
the meaning of Christ's words, "Ye shall know the truth, and 
the truth shall make you free." 

What, then, is the position and duty of the Christian church 
of to-day in view of the teaching of the New Testament and 
present conditions of the world? Is it not our duty, yea, our 
profound privilege, in pleading for the restoration of the early 
church to give forth no uncertain sound upon these all-impor- 
tant questions? If the purity of the church is to be maintained 
among us, there is no place for ecclesiastic domination or cor- 
porate rule. In fact, the kingdom is a spiritual unit, and can 
not be divided against itself. That which is of God stands and 
triumphs; that which is not of God of itself comes to naught. 
We are not in any sense an ecclesiastic or corporate body. The 
Christian church in America was not divided by the war of the 
sixties, for there was no corporate body to be divided. We can 
have no heresy trials, for there is no ecclesiasticism by which 
heretics may be tried. Truth is eternal, and God's spiritual 
tribunal with unwavering balance deals justice to all. By this 
truth every one stands or falls, and in his scales every one 
sooner or later is weighed. Meanwhile, the church of Christ's 
building remains intact. The difference between us as "others 
see us, and as we are" on these questions, should now, as never 
before, perhaps, be made clear and plain to all people. We are 
a body, loyal only to Christ and his authority. There can never 
be among us any "leaders" or "rulers" save as by natural endow- 
ment they may under God lead us in the ways of truth and 
righteousness. There can not be among ute even any coteries 
of "leading brethren" who can corporate or conspire together 
for the promulgation of any cult or dogma which is not the 
common property, by virtue of common discipleship, of every 



54 AS OTHERS SEE US, 

Christian in the land, from the greatest to the least; and if it 
is not the common property and for the spiritual good of every 
disciple and in perfect harmony with the universal Christian 
democracy, it soon comes to naught because of its own insuf- 
ficiency. In the kingdom of Christ, only truth can live. Ecclesi- 
astical politics, ring rule and corporate promoting, in the inter- 
est of any one man, or set of men, in this realm, are as ill at 
ease as bats in broad daylight, and die as naturally as fish out 
of water. 

Let us ever have unity and co-operation in extending the 
kingdom everywhere, but let us ever avoid ecclesiasticism and 
corporatism which exalt some above others, and give special 
privileges to the few which belong alike to all in the divine 
economy of our eternal King. 



AND AS WE ARE 55 



CHAPTER XI. 

ORIGIN AND GROWTH OF ROMAN CATHOLICISM. 

In the preceding chapters we have endeavored to present in 
a concise and simple way the fundamental facts concerning the 
origin, nature and purpose of the kingdom of Christ, claiming 
that the Christian Church of to-day is pleading and endeavoring 
to restore the early church in its original simplicity as the only 
basis of unity upon which all Christendom may stand. We do 
not claim that the "Christian Church" of to-day, as viewed by 
others, solely constitutes the kingdom or church of Christ on 
earth. We have endeavored to set forth the view others have 
of us, and, in contrast with that view, to state the real position 
of the church of the New Testament, claiming that we are the 
church of Christ to the extent that we reproduce that church in 
this age. We maintain that this is the only possible way by 
which the will of Christ can be done, and unto this our hearts 
are set, and for this we strive, pleading that upon these grounds 
there may be a glorious union of all who love the Lord. 

The question arises, however, as to the reason for and neces- 
sity of such a restoration or reformation at this time. If the 
church of Christ was founded upon the rock of eternal truth, 
and the powers of darkness could not prevail against it, why 
then has not the church through these nearly two thousand 
years been an all-conquering force? Why have there ever come 
divisions among her ranks? Why has darkness at times settled 
like a pall over the disciples of Christ and shut out their vision 
of God? The answer is, that the kingdom of Christ "cometh not 
with observation;" it can not be materialized; it can not be 
promulgated by ecclesiastical authority; it can not be set for- 
ward by temporal power; it can not be strengthened by cor- 
porate force. The kingdom of Christ is among men like unto 
the "leaven hid in meal" — it can not be seen, but silently and 
surely it does its work, leavening the whole lump. So, in the 
great lump of humanity the leaven of Christianity is working, 
and shall continue to work until its mission of redemption is 
performed. The reason why at times it has seemingly failed is 
because men have tried to take it out of the heart of humanity, 
and bring it into "observation" by hedging it around with sec- 
tarian dogmas, by embodying it in man-made creeds, by guard- 
ing it with ecclesiastical authority, by delegating its work to 
men and setting them upon thrones of temporal power, attrib- 



56 AS OTHERS SEE US, 

uting to them authority which Christ has given to no man. All 
the divisions and weaknesses in Christendom may be attributed 
to misconceptions of the nature of the kingdom of Christ, and 
by endeavoring to find power in "externals" when it comes only 
from the living principles implanted within us by Christ through 
the word of truth. 

In all these years the leaven of Christianity, despite the mis- 
conceptions of men as to the nature of the kingdom, has been 
surely and irresistibly working. It has been the one force, 
though often under cover of darkness, that has bound humanity 
together. Had it not been for the Christian conscience in the 
heart of humanity, implanted and ever growing there by the 
grace of God, the race long since would have lapsed into moral 
and social chaos. 

Before the church of Christ holds sway over all people, and 
leads the race into the full beauty and splendor of the purpose 
of God concerning mankind, these errors and evil practices on 
the part of those who profess to do his will, must be corrected 
and abandoned. Before the church of the first century becomes 
the universal church of the twentieth century, the wrong con- 
ceptions and erroneous methods that have arisen and are now 
in vogue must be set aside. 

The history of religion among professed Christians during 
these two thousand years may be divided into several distinct 
periods. The first, of course, is that of the apostolic church, in 
the first century. Upon this we have dwelt, and, as before 
stated, have tried to present the truth according to God's word, 
as to its origin, nature and purpose. There are three other 
periods, or, rather, phases of history, which we should know in 
order to appreciate the meaning, nature and purpose of the 
Christian church in the twentieth century. These are Roman 
Catholicism, the Middle Ages, the Reformation and consequent 
Protestant sectarianism, and the Restoration of the early church 
leading to Christian unity. 

While the heading to this chapter is the "Origin and Growth 
of Roman Catholicism," the reader can not expect us in this 
limited space to enter into any sort of detailed history of this 
gigantic institution. We can only note the great periods of his- 
tory in their logical and philosophic relation to each other, and 
how all are related to the kingdom of Christ in its varied his- 
tory and leading on to its ultimate triumph. We may note the 
conditions of the thought and life of the world which under God 
led on to the fulfillment of his purposes. D'Aubigne, the great 
historian, says: "Primitive Christianity and the Reformation are 
one and the same revolution, brought about at different epochs 



AND AS WE ARE 57 

and under different circumstances. Although not alike in their 
secondary features, they are identical in their primary and chief 
characteristics. One is the repetition of the other. The former 
put an end to the Old World; the latter began the New; between 
them lie the Middle Ages. One is the parent of the other, and, 
although the daughter may in some instances bear marks of in- 
feriority, she has characteristics that are peculiarly her own." 
It may be truthfully added that primitive Christianity, the 
Reformation, and the present Restoration are one and the same 
thing. What was the cause that made necessary the Reforma- 
tion of the sixteenth century? Roman Catholicism, is the an- 
swer. What was and is the cause and necessity for the Restora- 
tion of the nineteenth and twentieth centuries? Sectarian Prot- 
estantism, is the answer. And, instead of "organizing" another 
"church" or founding another denomination, as "others" think, 
the leaders in the restoration of primitive Christianity were, un- 
der God, taking the initiative in a mighty world movement, the 
beginners of an epoch in the religious life of man, -which shall 
by the future historian be recorded, and by future generations 
be regarded, as second in importance to no other work or period 
of the church since the days of the apostles. It is so because it 
marked the beginning of the end of strife and divisions, with 
which the hosts of the Lord can not succeed, but without which 
they shall go forth conquering and to conquer. 

One of the darkest hours in human history was when circum- 
stances seemingly conspired to turn the simplicity of the early 
church into the ecclesiasticism of Rome, which has been one of 
the greatest curses upon the human family. Upon this point 
we quote at length from D'Aubigne, for perhaps from no other 
historian do we get so clear and forceful a statement of the 
facts. He says: "The church was in the beginning a community 
of brethren, guided by a few of the brethren. All were taught 
of God, and each had the privilege of drawing for himself from 
the divine fountain of light. The Epistles which then settle I 
the great questions of doctrine did not bear the pompous title 
of a single man — of a ruler. We learn from the Holy Scriptures 
that they began simply with these words: 'The apostles and 
elders and brethren send greeting unto the brethren' (Acts 15: 
23). 

"But these very writings of the apostles already foretell that 
from the midst of this brotherhood there shall arise a power 
that will destroy this simple and primitive order. (2 Thess. 2.) 

"Let us contemplate the formation and trace the development 
of this power so alien to the church. 

"Paul of Tarsus, one of the greatest apostles of the new 



58 AS OTHERS SEE US, 

religion, had arrived at Rome, the capital of the empire and 
of the world, preaching in bondage the salvation which cometh 
from God. A church was formed beside the throne of the 
Caesars. Composed at first of a few converted Jews, Greeks and 
Roman citizens, it was rendered famous by the teaching and the 
death of the apostle of the Gentiles. For a time it shone out 
bright as a beacon upon a hill. Its faith was everywhere cele- 
brated; but erelong it declined from its primitive condition. It 
was by small beginnings that both imperial and Christian Rome 
advanced to the usurped dominion of the world. 

"The first pastors or bishops of Rome employed themselves 
in converting the neighboring cities and towns. The necessity 
which the bishops and pastors of the Campagna felt of applying 
in cases of difficulty to an enlightened guide, and the gratitude 
they owed to the church of the metropolis, led them to maintain 
a close union with it. As has always happened in analogous 
circumstances, this reasonable union soon degenerated into de- 
pendence. The bishops of Rome considered as a right that supe- 
riority which the surrounding churches had freely yielded. The 
encroachments of power form a great part of history, as the 
resistance of those whose liberties are invaded forms the other 
portion. The ecclesiastical power could not escape the intoxica- 
tion which impels all who are lifted up to seek to mount still 
higher. It obeys the general law of human nature. 

"Nevertheless, the supremacy of the Roman bishops was at 
that period limited to the superintendence of the churches with- 
in the jurisdiction of the prefect of Rome. But the rank which 
this imperial city held in the world offered a prospect of still 
greater destinies to the ambition of its first pastor. The respect 
enjoyed by the various Christian bishops in the second century 
was proportionate to the rank of the city in which they resided. 
Now Rome was the largest, richest and most powerful city in 
the 'world. It was the seat of empire, the mother of nations. 
'All inhabitants of the earth belong to her/ said Julian; and 
Claudian declared her to be 'the fountain of laws.' 

"If Rome is queen of the cities, why should not her pastor 
be king of bishops? Why should not the Roman Church be the 
mother of Christendom? Why should not all nations be her 
children, and her authority their sovereign law? It was easy 
for the ambitious heart of man to reason thus. Ambitious Rome 
did so. 

"Thus, when pagan Rome fell, she bequeathed to the humble 
minister of the God of peace, sitting in the midst of her ruins, 
the proud titles which her invincible sword had won from the 
nations of the earth." 



AND AS WE ARE 59 

Thus do we find the origin of the Roman Church, rooted 
and grounded deep in misguided human nature, but develop- 
ing inevitably in accord with natural law. A human institution 
prompted by selfish, human ambition, yet promulgated in the 
name of the divine. It had its beginning in a misconception of 
the nature and purpose of the kingdom of Christ. The ones 
who first turned away from the reality and simplicity of early 
Christianity, yielded to the temptation and inclination of human 
nature to apotheosize material and temporal power. Thus Rome 
became the seat of ecclesiastic authority, which spread over and 
dominated the religious world. Her growth was marvelous, her 
power apparently irresistible. We quote again from our author: 
"The kingdoms of Christendom, already subject to the spiritual 
authority of Rome, now became her serfs and tributaries. Thus 
everything was changed in the church. 

"It was at first a community of brethren, and now an abso- 
lute monarchy was established in its bosom. All Christians were 
priests of the living God, with humble pastors as their guides. 
But a haughty head is upraised in the midst of these pastors; 
a mysterious voice utters words full of pride; an iron hand com- 
pels all men, great and small, rich and poor, bond and free, to 
wear the badge of its power. The holy and primitive equality 
of souls before God is lost sight of. At the voice of one man, 
Christendom is divided into two unequal parties: on the one 
side is a separate caste of priests, daring to usurp the name of 
the church, and claiming to be invested with peculiar privileges 
in the eyes of the Lord, and, on the other, servile flocks reduced 
to blind and passive submission — a people gagged and fettered, 
and given over to a haughty caste. Every tribe, language and 
nation of Christendom submits to the dominion of this spiritual 
king, who has received power to conquer." 

The centuries passed. The oppression of the people, the with- 
holding of light and truth from the masses, the subjugation of 
the subjects of the church to the greed and ambition of the 
popes, with all their dignitaries, became worse and worse. In- 
tolerance, inhuman cruelty, all manner of persecution and bloody 
martyrdom, were endured at the hands of vile and polluted men 
who did these crimes in the name of the Lord. Spiritual night 
had settled down upon the world, and the people groped for long 
years in darkness, without a leader, but in search of a guide. 
Meanwhile, the leaven of pure Christianity had not died out of 
the hearts of all men. God raised up a great reformer, and with 
him associates to lead the benighted into the light. Martin 
Luther was the man whose "voice was heard in the wilderness," 
as it were, and he called the people who had eyes to see and 



60 AS OTHERS SEE US, 

ears to hear, back to light and liberty. He was a seer and a 
prophet, a man of destiny — God's own man to meet the appoint- 
ed hour. 

The Roman Catholic ecclesiasticism still lives, but, with the 
coming of Luther and his work of reformation, it became a 
negative instead of a positive power in the world. Catholicism 
still exists, and is a mighty factor in the affairs of men, but it 
is a waning power. The church of Rome is not an enlightening 
force; she exists only by negations — by withholding from her 
subjects the light of truth. Free investigation is not allowed, 
for her leaders know her teachings and practices will not bear 
thorough investigation. The power of Rome is becoming more 
and more a spent force with each passing generation, and the 
Christian civilizations of the future need have no fear from this 
source. True, the church of Rome has power still, but it is the 
power of the material and external — not of the invisible, spir- 
itual kingdom of Christ which is destined to hold sway in the 
hearts of all people. 



AJSfD AS WE ARE 61 



CHAPTER XII. 
THE REFORMATION. 

The beginning of the Reformation was a crisis period in the 
history of the church, a pivotal point upon which, in divine 
providence, turned the destiny of mankind in relation to the 
kingdom of Christ. The history of Protestantism is of profound- 
est interest to every student of Christianity, and of greatest con- 
sequence to the true evangelization of the world. Under the 
leadership of Martin Luther, raised up of God to do a mighty 
work for humanity, a new epoch was begun in the history of 
religion, a new era dawned upon the human family, which, 
through the Dark Ages, had been enveloped in the gloom of 
night. 

The Reformation marked a transformation in society in gen- 
eral, as well as a reformation in religious thought and life. 

We can not within our brief space enter into the detailed 
history of the life of Luther and of his wonderful achievements. 
These things are, or should be, more or less familiar to all Prot- 
estants. However, as our general purpose is to set forth the 
position of the Christian Church of to-day, in its true light, and 
in contrast with the erroneous views held of us by our religious 
neighbors, it is necessary to study the Reformation in its real 
setting as it is related to the religious conditions of the world 
prior to and after the reformatory work done by Luther and his 
associates, and how that work is philosophically and providen- 
tially related to the religious conditions of the present time. 

The state of affairs in the church prior to the Reformation 
was the most deplorable in the history of Christendom. We 
know how some of those who assumed to be God's representa- 
tives among men, who sat from time to time upon the Papal 
throne, were debased and debauched to the depths of degrada- 
tion; how they had caused the masses of the people to look upon 
them as possessing divine authority governing and determining 
the individual happiness of their subjects for this life and the 
life to come. We know how they put the salvation of their fol- 
lowers in the commercial scale, teaching them that with money 
they could buy indulgences for this life, and bliss in the future 
world. They even made the great seat of power which they 
occupied a position to be bought and sold, and at times some 
of the world's most debased characters and cruel tyrants reigned 
upon the banks of the Tiber, degrading themselves and subju- 



62 AS OTHERS SEE US, 

gating the people, all in the name of God and holy religion! 
Under such conditions, the masses were benighted, and the in- 
dividuality which should characterize every Christian in his 
priestly dignity before God, was completely lost. The word of 
God was taken away from the people and given into the hands 
of priest and prelate, who, instead of declaring unto all the un- 
searchable riches contained therein, withheld from them the 
truth, and, in withholding the truth which alone makes men 
free, took from them their liberty, thereby casting the multi- 
plied thousands of Catholics into abject slavery. This slavery, 
too, was the worst form of slavery known to history. The sla- 
very of the body is, for misery and sadness, incomparable with 
the slavery of mind and spirit. The people were in spiritual and 
mental servitude to the dignitaries of the mighty ecclesiasticism, 
and this practically involved bodily servitude, for, beyond the 
scantiest living, all the hard earnings of the poor subjects of 
Rome went into the corrupt treasury of the so-called "church," 
upon which substance the "holy fathers" indulged in extrava- 
gant and riotous living. 

In such circumstances, the people were not to be blamed, but 
pitied. There are many motives in human nature that will lead 
the masses to unanimity of action. The great majority of people 
do not think for themselves, but follow the crowd. They fall 
into the current of public sentiment, lose their individuality, and 
become mere atoms of a great aggregation. The aggregation, in 
turn, becomes, in a sense, a unit, and is moved to action by 
many motives which, perhaps, would not always determine the 
course of the individual, were he to act independently. 

The crime of the Roman ecclesiasticism, then, was doubly 
great, because it appealed to the strongest motive within the 
nature of man — viz.: his religious instinct — for the support 
which it appropriated, not for the welfare of the race and the 
glory of God, but to the gratification of its greed for gain, desire 
for temporal power, lust for carnal indulgences, and self-decep- 
tive purpose to soothe its conscience by doing all under the guise 
of "Christianity." 

The time came when a reformation was necessary to the 
salvation of religion. The time came when the great question 
was not what the individual should do to be saved, but what 
the church, as an organization or visible body among men, 
should do to be saved. The plan of individual redemption was 
never changed, and the spiritual kingdom of Christ among the 
true disciples of the 'Master ever remained intact. But there is 
another sense in which the church is to be as the "salt of the 
earth," the "light of the world," a "city set on a hill" — not an 



AND AS WE ARE 63 

ecclesiastical body or corporate force, but a brotherhood dwell- 
ing together in unity, "living epistles known and read of all 
men." The crisis came when those purporting to be Christ's 
followers and the true church of God, like the pendulum, had 
swung to the opposite extreme from all that Christ taught and 
would have his people be; at this point destiny must turn — the 
reformation was inevitable. 

In the extension of the race into time, with the growth of 
civilization, with the rise and fall of kingdoms, empires and 
republics, with the unfolding of the divine plan concerning the 
children of men, in the crises of history, when great leadership 
upon the part of some one was necessary to save the day from 
disaster, and pilot the ship of church or state past danger into 
safety, God has always provided that leader. To lead the early 
tribes out from the cradle of their birth, turning their faces to- 
ward the unknown, and to become the "father of the faithful," 
God provided Abraham; to lead his own out of Egyptian dark- 
ness and bring them free from bondage, turning their hopes and 
aspirations toward the land of promise, he provided Moses; dur- 
ing the long years of weary waiting when the people of God 
were sore oppressed, while looking and longing for the Messiah, 
he gave to Isaiah and to Jeremiah, with others, the vision of 
prophecy, and as they looked down the ages and saw the glories 
to come, they took up their harps and sang to the listening cen- 
turies the jubilant song of a triumphant day. True, in some 
of their singing we hear the minor strain of lamentation over 
the sorrowful conditions of their own days, but above that 
lamentation ever rose the major strain of victory to come; when, 
after the long processes of preparation had been wrought, when 
the race -was groping in darkness in search of the light, when 
mankind was dying for a savior, "when the fulness of time 
came, God sent forth his Son, born of a woman, born under the 
law, that he might redeem them that were under the law, that 
we might receive the adoption of sons;" when, after the estab- 
lishment of the church, and the Gentiles were without the fold, 
with no one to bear to them the message of salvation, God pro- 
vided Paul, who was by divine authority a "chosen vessel" to 
do this great work; when the church had gone on for fifteen 
centuries, and, under the leadership of selfish and unchristian 
human nature, had lapsed from apostolic purity and simplicity 
into a state almost as bad as heathenism, God raised up Martin 
Luther, cleared his brain, strengthened his heart, nerved his 
arm, spiritualized his entire being, and set him to the might- 
iest task ever given to an individual since the days of the apos- 
tles — it was that of the Reformation. 



64 AS OTHERS SEE US, 

The work of Luther and his colaborers is rightly called 
reformation. While the ultimate end of the two is the same, 
there is a deal of difference between the work of reformation 
and that of restoration, which latter subject we shall discuss in 
the next chapter. The Reformation was a necessary precedent 
to the Restoration. So inactive and benighted was the intel- 
lectual and spiritual condition of the masses at the time Luther 
began his work, it was necessary to begin practically at the bot- 
tom, and reform the whole mentality and spirituality of those 
who listened to his teaching. His work was largely a leading 
away from the false conditions and evil practices of Rome, 
rather than going back to the primitive conditions of the first 
century to restore them to the Christians of the sixteenth cen- 
tury. It was from utter darkness and degradation that he would 
call them forth, waiting for future days to restore the ideal con- 
ditions of the church. It was to save them from being crushed 
under the Juggernaut car of the Papacy that he raised his voice 
of protest. 

Reformation was the one great need of the hour, for the 
conditions were not ripe for restoration. When people are per- 
ishing in a burning building, the primary question is not as to 
where and how they shall be afterward cared for. but to rescue 
them from the flames. Luther was the man of God, to protest 
against Rome, to call the people out from under that power 
which was dishonoring Christ and degrading the dignity of 
humanity. How well he succeeded, history has recorded. He 
began a movement which resulted in putting back into the hands 
of the people the word of God; he called around him a band of 
Christians who thought and acted for themselves, and became a 
mighty force for truth and righteousness; he lighted afresh the 
torch of liberty, and it has never gone out, but has flamed 
across the intervening centuries giving light to all who would 
walk in the paths of freedom; he sounded the death-knell of 
ecclesiasticism, and while the sect of Rome still lives, and while 
numerous other sects have arisen from among those who protest 
against Rome, they all are destined to pass and be no more, 
for in the light of God's truth no error or evil can be prolonged 
beyond its natural period in the course of events. 

So surely as Christ sits at the right hand of the Father as 
our great High Priest, making intercession for us, just so surely 
shall his kingdom triumph o'er all the earth. Pure Christianity 
is destined to take up its abode in the hearts of all people. And 
when we look back over the past three centuries and study the 
Reformation, viewing it in the light of the work done in the 
intervening period, and in the brighter light of present condi- 



AND AS WE ARE 65 

tions in the world, we can see more clearly the purposes of God 
relative to his designs for the early evangelization of mankind 
through the instrumentality of his church. In divine providence 
the nations are in swift preparation for the reception of the 
gospel of Christ, and, also, Christendom is in rapid preparation 
for taking this gospel to the nations. This could not have been 
so had it not been for the Reformation, the calling away from 
Catholicism by Luther and his fellow-laborers. 

Protestantism, the result of the Reformation, is composed 
cf a mighty host, but there are divisions among her ranks which 
must be obliterated before the final onslaught upon Catholicism, 
and the glorious taking of the world for Christ. In the next 
chapter we shall consider the question of the origin and develop- 
ment of denominationalism among Protestants. 

Let us rejoice in the glorious progress of the kingdom of 
Christ, as we note that in the course of history Protestant refor- 
mation has led up to the time of restoration. The hosts of the 
Lord are preparing for conflict and conquest, and the twentieth 
century is destined to be the mightiest and most glorious of all 
the centuries in carrying out the will of Christ for the world's 
redemption. The twentieth century will mark the passing of 
the Roman ecclesiasticism, the passing of all sectarianism 
among the followers of Christ, and the imperial reign in spirit- 
ual dominion, over all the nations of earth, of our enthroned 
Redeemer and King! God speed the day when all who love the 
Lord may unitedly and consistently sing: 

"Like a mighty army, moves the church of God ; 
Brothers, we are treading where the saints have trod; 
We are not divided, all one body we, 
One in hope and doctrine, one in charity." 



66 * AS OTHERS SEE US, 



CHAPTER Xni. 
ORIGIN AND GROWTH OF MODERN SECTARIANISM. 

The foregoing studies bring us face to face with present-day 
conditions in the Protestant Christian world. From the period 
of apostolic Christianity, the lapse of the "visible church" into 
the regime of priest and prelate, the final Papal rule, the gloom 
of the Dark Ages, and the succeeding Reformation, were all suc- 
cessive steps leading up to the period of Protestantism. 

It is necessary to take this comprehensive view of the his- 
tory of Christendom in order to appreciate the plea and posi- 
tion of the Christian Church in the twentieth century. The 
great reason why "others" do not see us "as we are" relative 
to the religious denominations of our time, is because, in their 
grasp of the situation, they do not go back of the conditions 
and events existing and transpiring since the days of the Refor- 
mation. As a rule, they do not know of the remote influences 
which inevitably produced the different denominations among 
Protestants. 

The difference between the Restoration movement inaugu- 
rated about a century ago by Mr. Campbell and others, and the 
denominations, or "churches" organized at different times by 
various people, is, that these denominations in most instances 
were the results of local and temporal conditions. They sprang 
up from some schismatic strife, from some creedal difference of 
opinion, from some (contention over ecclesiastical authority, 
from some desire for or rebellion against corporate power, or 
from unholy ambition upon the part of some men to make for 
themselves a name, and to obtain a position of leadership among 
the people. On the other hand, the Restoration movement was 
in no sense the founding or organizing of another "church," as 
we noted in the first chapter of this work. While it relatively 
had a local significance, its origin dated back to Pentecost, its 
purpose reached forward to the consummation of the will of 
Christ for the unity of all his followers; its inherent nature and 
life was drawn from all the ages past, and 'was destined te 
be projected into all the ages to come, until the will of God is 
"done on earth as it is in heaven." 

It is but natural that "others" should see us as one of the 
denominations, when taking the limited view and local setting 
of the movement begun by leaders in the great work; it is also 
natural that "others" should take this view of us, for it is 



AND AS WE ARE 67 

the only setting that can be given a Protestant sect founded by 
men. It is historically illogical and impossible, and Biblically 
unthinkable, to give a modern sect created by men, subscribing 
to a man-made creed, and wearing a human name, a divinely 
authorized and permanent place in the life and development 
of the human race; they belong to the things that are temporal 
and transient; in divine providence, they may in many ways aid 
in the fulfillment of God's purposes, but as such they can not 
permanently abide as the institution of which Christ spoke, 
when he said, "Upon this rock I will build my church, and the 
gates of Hades shall not prevail against it." No institution can 
permanently stand that is not of his building. 

The difference between the Restoration movement and the 
organization of the denominations is, that as the origin of the 
denominations can be attributed only to local and temporal con- 
ditions, and can be studied in no other light, on the contrary, 
the origin of the Restoration can not be attributed to local and 
temporal causes, but is of divine origin; it can not be compre- 
hended by a study of local conditions, but can be understood 
by taking in the grand sweep of God's purpose concerning his 
people through all the ages. 

But to what cause, it may be asked, can be attributed 
the divisions and uprising of the sects among Protestants after 
the Reformation? Does it not seem that after the great work 
done by Luther and his associates in calling the people away 
from the authorities of Rome, and protesting against the rule 
of powers which ought not to be, that they unto whom the Bible 
had been restored would have stood as a unit upon that Word, 
and never have been divided into so many different factions 
and never have taken upon themselves so many different names 
to distinguish one party from the other? By referring to the 
chapter on "The Name 'Christian'," we see that Luther did not 
desire divisions among his followers, and he protested against 
their calling themselves "Lutherans." His desire was that they 
should be known only as Christians. But, alas! as we have 
noted from D'Aubigne, and as history has so well demonstrated, 
that even out of the brotherhood of the apostolic church there 
arose a power that destroyed her simple and primitive order, so, 
out of the Reformation there came those elemental tendencies of 
human nature that erelong divided the simple body into many 
schismatic factions and set them to warring against each other. 
This has ever been the result of men trying to walk in their 
own wisdom. Whenever they have in any sense discounted the 
inspired word of God, and substituted therefor the conflicting 
interpretations of it made by men, then the adoption of these 



68 AS OTHERS SEE US, 

interpretations necessarily resulted in divisions. In this way 
the different denominations had their origin. 

History has shown us, too, how difficult it is for one age 
and generation to break away from the beliefs and practices of 
those preceding. It was only by emphatic and repeated teaching, 
and finally by miraculous demonstration, that the converts from 
Judaism in the early church were completely turned away from 
the Judaistic practices that were to have no part in the Chris- 
tian Church. The Roman Church, by natural heritage, had 
many of the customs and practices of paganism, and clings to 
them until this day. And while Luther protested against the 
great spirit of evil in Romanism, he or his followers never fully 
broke away from all the purely human and paganistic tenden- 
cies of that great organization. Many of these things we find 
among Protestants to-day. To what origin may be attributed, 
and from what source came all the clericalisms, ecclesiasticisms, 
unnatural, unreasonable and unscriptural habits, customs and 
performances among many preachers and sectarian denomina- 
tions to-day? They can all be traced directly to Roman Cathol- 
icism, and from Roman Catholicism back to paganism and Juda- 
ism; none of them have origin, sanction or authority in the New 
Testament, or find precedent in the early church, the teachings, 
ordinances and life of which we are endeavoring to restore. 

We can not here enter into any history of the hundreds of 
sects among Protestants. Of Lutherans, there are a number of 
different bodies; among Methodists, Baptists, Presbyterians, and 
other great sectarian sections of Christendom, there are many 
subdivisions caused by minor differences — 3bme doctrinal, some 
governmental some as to polity, some political, and others 
purely human and prejudicial. But of all the hundreds of hu- 
man organizations called "churches," not one has a right to 
existence as such, by divine authority. 

The true position of the Christian Church of to-day, relative 
to all these denominations, is the main theme of the writer 
in presenting the question "as others see us, and as we are." 
We have seen how, in the natural course of affairs, the de- 
nominations have come into existence. We have seen, also, how 
these sects are, in history, related to the church of Christ. The 
main point to be made clear in this book is, that the body of 
people known as the Christian Church is not a denomination, is 
not a sect; that it came not into existence by human origin, 
but that in the providence of God, when the time was ripe for 
the movement, it was, and is, nothing more or less than a 
restoration of the primitive church of Christ. We do not main- 
tain that time ever was since the days of the apostles when the 



AND AS WE ARE 69 

true church was extinct; it is not a restoration of something 
that was entirely lost from the life and practice of all the 
Lord's people. The church of Christ from the day of establish- 
ment at Pentecost in Jerusalem, was an indestructible and ever- 
growing movement. But for a long while human instrumentali- 
ties and man's wisdom were substituted for God's wisdom and 
God's power, and these were falsely regarded as the true church. 
So it is to-day, and, instead of offering to Christendom some 
new thing, or some substitute for systems now in vogue, we 
plead for the abandonment of all systems and doctrines save 
what we find in the New Testament, and for the restoration to 
the life and practice of to-day that same life and practice which, 
in characteristic simplicity, belonged to the church of the first 
century. 

'In the "survival of the fittest," this can but be the result. 
The Restoration is a movement that belongs to a "fulness of 
time." It takes its place in the history of God's dealing with 
the race, in importance, second to no other crisis period since 
the beginning of Christendom. It is the logical and inevitable 
next movement after the Reformation. In the onward move- 
ment of the church toward world evangelization and ultimate 
unity of God's people, in Christ and upon the Bible, there is no 
possible place for abiding sectarianism. As we evolve out of 
darkness into light, out of error into truth, out of human selfish- 
ness into Christian fraternity, schismatic divisions must pass. 
They are rapidly passing. The great spirit and trend of this age 
is away from sectarianism and toward unity. The creeds are 
passing, the clergy is passing, the denominations are passing, 
the sectarian spirit is dying, and across the broken lines of 
division, and over the crumbling walls of creedism, are being 
extended, in fraternal grasp, the hands of those who love the 
Lord. 

In the clear light of the glorious day that is dawning upon 
us, with the great missionary passion for the evangelization by 
the gospel of Christ of all people both at home and abroad, these 
sectarian trappings of the centuries that have so hindered the 
progress of the church, are being thrown aside, and soon shall 
be totally abandoned, so that the Lord's hosts may be free — may 
be one, as Christ and the Father are one — and then we shall 
see nations converted in a day. 

There is nothing that gives to the earnest heart a feeling of 
greater assurance than to study the philosophy of history, and 
therein note the certainty of the existence of a presiding God. 
Through all the shifting scenes in human affairs, both in state 
r.nd church, we behold even the "wind and storm fulfilling his 



70 AS OTHERS SEE US, 

word." Through the long process of the ages God has slowly 
but surely been working out his purpose concerning the redemp- 
tion and restoration of mankind from death unto eternal bliss 
with himself. In the world of sin and darkness, no great form 
of evil can long exist. Within our own observation human 
slavery had to pass; the evil of intemperance and the liquor 
traffic is passing. In the realm of church and religion the same 
truth applies. The Reformation came and marked the begin- 
ning of the end of Roman Catholicism. Following the Refor- 
mation came the evil of sectarianism, but God sent the Restora- 
tion movement, which marked the beginning of the end of 
sectarianism. Soon we shall have a united and unified church, 
and then, not by destructive conquest, but by constructive evan- 
gelism, the whole world will see the beauty of holiness in Christ 
the Lord, and turn away from Romanism, and away from all 
worldly evil, and "the earth shall be full of the knowledge of 
Jehovah, as the waters cover the sea." 

There is a lesson here, too, for all 'who are identified with the 
Restoration movement. We should not claim for ourselves too 
much. We should not assume that simply because we bear this 
name and are in this movement, we have a patent right to the 
church and the truth, and to all for which they stand. The 
early Christians had the truth, and God gave to them the glori 
ous opportunities of giving it to the world, but among their 
successors were those who deteriorated from the high estate to 
which they had been called. They suffered, but the truth re- 
mained the same, a unit, and indestructible. 

We are the church of Christ only to the extent that we are 
loyal to the truth of God in his word of instruction and revela- 
tion to us. At times, among us, there may have been, and still 
may be, those who would, consciously or unconsciously as the 
case may be, sow the seeds of sectarianism. But in the garden 
of God these seeds can not spring up and grow. The Master 
has provided in his vineyard faithful servants, who, in humility, 
but with loyal courage, ever uproot these evils and throw them 
out. 

We have been threatened at different times by various tend- 
encies toward doctrines and positions which, if adopted by the 
great rank and file of the brotherhood, would forfeit our claim 
to the distinctive plea for unity upon Christ, and upon the "Im- 
pregnable Rock of Truth," the word of God. The minor impor- 
tance of New Testament ordinances — their being non-essential 
to church membership — some have taught; but this teaching 
has never made headway among the disciples, for it would do 
violence to our one book of authority. A small school of destruc 



AND AS WE ARE 71 

tive critics has arisen, but, so far as holding sway among us, 
they have "gone the way of all the earth" and are no more. 
There is no place for them among our institutions of learning 
where truth is taught; journals for their propaganda are not 
read by the hosts of disciples, and soon cease to be; our con- 
gregations do not care to hear them trying to destroy the doc- 
trines of truth, when they should be attacking the citadels of 
sin, and there can be no permanent place for them in our pul- 
pits. Among them there is not one successful evangelist, for no 
uncertain gospel will ever call a sinner away from sin to a 
doubtful Saviour. A misconstrued federation movement would 
put us within the ranks of sectarianism. We should hail with 
delight, and co-operate to the fullest extent in any movement 
looking to the real unity of the hosts of Christendom upon the 
New Testament plea. But we should not, and the great body 
of our people never will, enter into federation which recognizes 
us as one of the many "churches," and federates with the de- 
nominations upon that basis. 

All these evil tendencies have, or will, come to naught, giv- 
ing way to the triumphal progress of the everlasting church 
of Christ. To have part in this is the greatest honor and the 
happiest privilege God has given to men. Many now living will 
remain to see the day when sectarianism will be no more; many 
shall see the glory and salvation of the Lord in that great day 
when unity shall prevail, and the Lord's people, like light, shall 
shine out into the world's dark night, and drive it away; when 
they shall be seen like "a city on a hill, that cannot be hid." 



72 AS OTHERS SEE US, 



CHAPTER XIV. 

ULTIMATE RELIGION: CHRISTIAN UNITY. 

After all, what shall be the culminating and enduring state 
of the church among men? Looking to that 

"One far-off divine event, 
To which the whole creation moves^" 

there can be but one answer. The will of God shall be done, 
and to those who are able to discern the signs of the times, 
both past and present, the omens are indicative of the early 
realization of that high ideal state of the church — that ultimate 
religion among men when unity shall prevail. 

That the next great era of religious activity is to be one of 
unity, and that it is to be the ultimate state of the church, is 
logical and inevitable, in keeping with the inexorable law of 
cause and effect, in answer and fulfillment of the prayer and 
purpose of the Christ, in accomplishment of the will of God 
concerning the race. 

This is true, first, because the inefficacy of all other methods 
of procedure has been demonstrated and exhibited by long proc- 
esses of history. 

From the cradle of the race until now, the history of man 
is that he has been seeking light, endeavoring to advance, look- 
ing upward, pressing onward, ever evolving out of his lower self 
into the higher, reaching forth his hand to grasp a mightier 
force by which he would be assisted to a firm foundation upon 
which his soul, his real self, might stand, steadfast and im- 
movable, amid the wrecks of time and the ruins of matter. 
Through the long, weary years, with the coming and going of 
the generations, many methods have been tried, have accom- 
plished their mission, have been relegated to the past, and num- 
bered with the things that are to be no more. The ecclesias- 
ticism of the Jews failed, the philosophy and aesthetic culture 
of the Greeks failed, the strong arm of materialistic Rome 
failed. The dumb idols made by heathen nations, and wor- 
shiped as gods, have ever failed to give answer to the suppli- 
cations of those who have bowed before them. 

Our heavenly Father, who, in his wisdom, implanted this 
divinity within us by making us in his own image, which 
was not completely destroyed by the fall of man from his first 
state, the remnant of which constitutes this instinctive longing 
to the universal heart for the higher and better, also, in the 



AND AS WE ARE 73 

"fulness of time," provided the means of our complete redemp- 
tion and restoration by sending forth his Son to save us from 
sin and death. Through the earthly ministry and sacrifice of 
Christ, and by the work of the Holy Spirit, the church of Christ, 
the everlasting spiritual kingdom, the medium through whictx 
the world is to be saved, was established among men. It was 
as the placing of leaven in meal, it was the implanting of a 
new life force, a germ seed in the soil of dying humanity, which 
eventually would restore to it, life, and "life more abundantly." 
This heavenly treasure was placed in earthen vessels. For its 
full development, its glorious flower and fruitage, a long proc- 
ess of growth to full maturity has been necessary. God, through 
the New Testament revelation, has given us the laws and con- 
ditions by which this kingdom is to grow. He gave us the per- 
fect pattern in the apostolic church. All other methods pre- 
viously tried by men in quest of light and salvation were in- 
sufficient, but here, through Christ, the race finds the "way, and 
the truth, and the life." We have seen how soon the professed 
disciples forsook that divinely appointed way, substituted human 
ways and devices for the extension of the church, and history 
records their failure, upon some of the darkest pages in the 
annals of mankind. We have noted the efforts to depart from 
those errors in the great Reformation, with the consequent 
results. 

Out of the Reformation and with the growth of Prot- 
estantism came modern sectarianism, with many denominations 
or "churches" founded by men. These divisions destroy the 
visible and real unity of professed Christians, and are at utter 
variance with the teachings of Christ and the divine nature 
of his kingdom. 

Perhaps in no other period of church life has history been 
so swift in rendering her verdict, and in placing the stamp 
of insufficiency upon its life and methods, as upon that of 
modern sectarianism. A few centuries of Protestant denomina- 
tionalism are sufficient to show that a divided church can not 
convert the world. The masses of men at home, and the hosts 
of heathen abroad, will not believe in the Christ of God so long 
as they see the lack of unity among his professed followers. 
This is why Christ prayed to the Father, "That they all may 
be one; as thou, Father, art in me, and I in thee, that they 
may also be one in us: that the world may believe that thou 
hast sent me" (John 17: 21). The clock is striking the hour, 
the time is up; sectarianism is dying, and soon shall be buried 
to be resurrected no more. 

That the next, and ultimate, period of religion will be one of 



74 AS OTHERS SEW U8, 

Christian unity, is true, secondly, because to-day the leaders in 
and masses of Christendom are wise, earnest and honest, and 
will profit by the history and experiences of the past. 

The great host of preachers and the membership of the de- 
nominations are anxious for the world's conversion to Chris- 
tianity. The time has passed for one-man, or a few-men, leader- 
ship in the church. God has always provided the leadership 
for the times. This is an age for the movement of the masses, 
and these masses, instead of following one man, or a few men, 
follow the trend of the real thought of the time. In the religion 
of to-day, the trend of thought and life is toward Christ, toward 
unity; it is growing everywhere, and those who are not in this 
triumphal procession are not marching with the hosts of the 
Lord. There are no great leaders defending sectarianism to-day. 
The public conscience is against sectarianism, and the 
"churches" dare not obtrude their denominational peculiarities 
upon the ever-developing public conscience, which is more and 
more toward unity in Christ. The leaders and the masses in 
sectarian Christendom realize this; they know full well how 
the denominations, as such, have lost their hold upon the peo- 
ple, and that sectarianism is a spent force in the world. They 
realize that pure, apostolic Christianity is the only religion that 
is efficacious, that is sufficient to meet the demands and answer 
the needs of the universal heart of the race. All must preach 
Christ as the only creed, and the Bible as the only rule of faith 
and practice, for all other things have failed. When human 
doctrines and methods have been set aside, when Christ and the 
Bible alone a^e preached, then we shall have Christian unity, 
and the ultimate plan and purpose of God concerning the life 
and work of his church on earth will be realized. 

Third, Christian unity must be the ultimate religion, because 
it is God's way, and in perfect harmony with the law and order 
of all creation. 

God's universe is builded and preserved as a unity. Unity 
is the law of all creation and preservation. The same divine 
wisdom and infinite power that moulds the tear on an infant's 
cheek, and fashions to perfection the wing of the insect we 
tread under foot, also, by the law of universal unity, gives 
shape to planets and spheres, and plumes the archangel's wing 
for the celestial fight. It is only in the thought and life of 
sinful man that this law of God is violated. In every other 
sphere of existence the perfect harmony and unity is preserved. 
Chaos is only known in human experience. Were the unity of 
God's universe marred in the least, it would throw all the suns 
and systems out of their courses, and universal night and death 



AND Ati WJU ARE 75 

would reign. That is the condition in the moral sphere, but 
for the remedying gospel of Christ. It is the one purpose and 
mission of this gospel to restore order in the spiritual realm. 
It is to bring about unity among men, and between man and 
God, that the gospel of "peace on earth and good will to men" 
is preached. 

Is it not, then, an irresistible appeal to every heart and 
conscience that has been redeemed and harmonized by the 
grace of God through Christ, that the church of Christ should, 
as a whole, be a harmonious unit among men? Is not all else 
anarchy in the spiritual realm? Should not all who believe in 
Christ, and who have respect for his authority, seek to bring 
about the unity among his people for which he prayed, and 
w r hich alone is in harmony with the law and order of all other 
existence, except in the sinful sphere of mortal man? All that is 
divine is harmonious, and is a unit. How, then, can we regard 
as divine the sectarian, schismatic, warring institutions known 
as "churches," until they become unified in Christ? 

Fourth, we argue that the state of ultimate religion, Chris- 
tian unity, is nigh unto us, because the last great "fulness of 
time" is here, and speedily the whole world is to be evangelized. 

Then, in the purpose of God, unity of existence and united 
action are inevitable, because, in the divine economy, universal 
evangelization can not otherwise be accomplished. The masses 
of Christendom are just now being aroused to the full meaning 
of Christ's commission to his followers to go and make disciples 
of all nations. We are now just entering the golden age of 
evangelism. There is but one thing for the church to do, and 
that is, in the fullest meaning of the term, to evangelize all 
people, and it is only while endeavoring to do this that we can 
claim the presence of Christ, who promised to be with us "al- 
ways, even to the consummation of the age," for it was only 
upon this condition that he made the promise. Then, all hail 
to the glorious day! Behold the unified and united hosts of 
Christendom! Hear, with enraptured ear, the stirring song: 

"Sound, sound the truth abroad; 
Bear ye the word of God 

Thro' the wide world; 
Tell what the Lord has done, 
Tell how the day is won, 
Tell from his lofty throne 

Satan is hurled." 

The perplexing question is, What is the nature of this unity, 
and how is it to be brought about? From the practical point of 
view, as it is related to the various religious denominations, 
it all lies in clearly understanding the difference between Chris* 
tian unity and organic union of the ''churches" 



76 AS OTHERS SEE US, 

In the 'wonderful unity of the material universe, there is end- 
less variety; no two things are exactly alike, yet all things con- 
stitute a perfect and harmonious whole. Some people would 
justify denominationalism on this ground, by arguing that the 
different "churches" constitute the "variety" in the religious 
life, but, as a whole, they constitute a spiritual unity of all who 
believe in Christ. 

The above argument falls to pieces from the fact that there 
can be unity in diversity only when the divine mind proposes 
the unity, and creates the diversity in harmony therewith. 
Such a thing, then, as Christian union, or the organic union of 
the religious denominations, is an impossibility, for all these 
sects are of human origin, and therefore imperfect and incapa- 
ble of being harmonized one with another. This is clearly dem- 
onstrated in many great religious movements of modern times. 
In the Christian Endeavor and Young Men's Christian Associa- 
tion, for instance, there has been unity of action and great good 
accomplished. This could not have been done had not all de- 
nominational differences been completely set aside; not even 
any part of any sectarian name could be used, for that would 
have destroyed the unity of the purpose and work. The name 
"Christian" is acceptable to all, for it is of divine origin, and 
the common property of all who believe in Christ. Many great 
union revivals have been conducted to the glory of God and the 
salvation of multitudes of souls, but this work has been done 
only when all denominationalism was kept in the background. 
If this is possible in localities, for a brief time, it is possible 
everywhere, for all time. If it is impossible to have unity and 
harmony in a "union meeting" in a locality for a brief time, 
with each party holding forth its peculiar denominational ten- 
ets, then it is logically impossible for such a feat to be accom- 
plished everywhere for all time; therefore, organic union of the 
denominations can never be. 

The only basis, then, for Christian unity is for all followers 
of Christ to conform their thought and lives to the divine plan 
and pattern given to us through Christ and the Holy Spirit, 
recorded in the New Testament, and exemplified in the apostolic 
church. The unending diversity in this unified church will be 
seen in the varying personality and temperament of the individ- 
ual disciples, no two being exactly alike, but all using their 
peculiar gifts and talents in the service of the Master, each one 
by divine grace shaping himself, and helping to shape others, 
as peculiar individual stones, to find at last a fitting place in 
"that house not made with hands, eternal in the heavens." 

The Christian Church, as others see us, is but one of the 



AND AS WE ARE 77 

many denominations, and, while we have no creed or tenets 
save the word of God, in the union meetings we have, at times, 
been barred from preaching a full gospel — i. e., the whole teach- 
ing of the Word — concerning salvation, because some New Testa- 
ment teachings are antagonistic to many of the sectarian creeds. 
This fact, followed to its last analysis, makes organic union of 
the "churches" impossible, for no one body will accept the an- 
tagonistic dogma of the other sects. It is absolutely necessary, 
then, to altogether do away with all sectarianism, and with 
unity in Christ, and upon the Bible, the whole counsel of God 
may be declared without any one objecting to any part of it. 
- Upon the same basis of argument, church federation, as the 
term is used in the popular sense, as an ultimate goal to be 
reached by the denominations, is as impracticable, not to say 
impossible, as the organic union of the denominations. 

We are not a denomination in the sense others regard us 
as being nor can we afford to compromise the divine plan of 
the New Testament for Christian unity, by accepting and oc- 
cupying a position as a sect in a federation movement. 

On the other hand, we should rejoice at every tendency on 
the part of the sectarian world to get away from the faults and 
limitations of creed-bound denominationalism. It is one of the 
unanswerable evidences to be plainly read in the signs of the 
times, indicating the insufficiency of, and pointing to the utter 
failure of Christendom to convert the world, and at the same 
time look after and keep in repair the denominational fences. 

We should co-operate with, and encourage in humility and 
love, every movement among our religious neighbors, whether 
consciously or unconsciously upon their part, looking to the 
Scriptural unity of all Christ's followers; but we should never 
compromise the true grounds of unity by taking our stand 
among the denominational ranks. 

Christian unity, the ultimate state of the triumphant church 
on earth, is coming! Let us not be given to vain boasting, let 
us not be possessed of undue pride; for only when clothed with 
becoming humility, and trusting in God for guidance, are we 
worthy to plead for this unity, and fit to exemplify it before 
men. 

We, too, may have to be pruned and shaped again and 
again, according to the design of the Master, before perfect 
unity prevails. 

To this end let us work, and for this cause let us ever pray, 
"Thy kingdom come. Thy will be done, as in heaven, so on 
earth." 



78 AS OTHERS SEE US, 



CHAPTER XV. 
A CENTURY'S GROWTH. 

About one century has passed since the beginning of the 
Restoration movement in America. As already stated, this 
movement was begun by no one man in particular, and was 
carried on under the leadership of no individual alone, but was, 
in divine providence, a natural result of previous causes and of 
existing conditions. We quote at length from W. J. Wright, 
corresponding secretary of the American Christian Missionary 
Society: "The people known as Christians, or Disciples of Christ, 
first appeared as a distinct people in America in the early part 
of the nineteenth century. They sprang up almost simultane- 
ously in various parts of the country and in various denomina- 
tions. 

"Rev. James O'Kelly, of Virginia, a member of the M. E. 
General Conference, led off from his church a body of people 
who refused to wear any name but 'Christian, 5 or consider any 
book other than the Bible as authoritative. 

"In 1800 Rev. Abner Jones, a Baptist preacher in Vermont, 
started a similar movement. As a result, congregations were 
formed in all the New England and North Atlantic States. The 
Bible was the only book of authority, the historic creeds were 
rejected, and the people and churches bore no name but 'Chris- 
tian/ 

"In 1803 Rev. Barton W. Stone and several other Presby- 
terian preachers withdrew from the synod in Lexington, Ky., 
renounced all human creeds, took the Bible as their only guide- 
book, refused all names but 'Christian/ and proceeded to organ- 
ize Christian Churches. 

"In 1809 Rev. Thomas Campbell, a Presbyterian preacher re- 
siding in Washington, Pa., published a 'Declaration and Ad- 
dress/ in which he said that 'the church of Christ upon earth 
is essentially, intentionally and constitutionally one;' that with- 
in this church 'there ought to be no schisms or uncharitable 
divisions;' that, in order to bring about and preserve unity, 
'nothing ought to be inculcated upon Christians as articles of 
faith, nor required of them as terms of communion, but what 
is expressly taught and enjoined upon them in the word of God;' 
and 'that division among Christians is. a horrid evil, fraught 
with many evils. It is antichristian, as it destroys the visible 
unity of the body of Christ, as if he were divided against him- 



AND AS WE ARE 79 

Self, excluding and excommunicating a part of himself. It is 
antiscriptural, as being strictly prohibited by his sovereign au- 
thority, a direct violation of his direct command. It is anti- 
natural, as it excites Christians to condemn, to hate and oppose 
one another, who are bound by the highest and most endearing 
obligations to love each other as brethren, even as Christ has 
loved them. In a word, it is productive of confusion and of 
every evil work/ 

"This address called upon the people of all denominations as 
'dearly beloved brethren/ who are assured of esteem and love, 
to co-operate, not in forming a new sect or church, but in an 
effort to restore 'that original unity, peace and purity' which 
obtained in the church of the New Testament. This, it was said, 
could be accomplished only by rejecting the creeds as being of 
any binding authority, and substituting for them the Bible, 
especially the New Testament, and by being known as Christians 
rather than by denominational designations. 

"It will be noticed that the leaders of these movements, 
though widely separated geographically and denominationally, 
and knowing nothing of each other's movements, alike saw 
and lamented the evils of a divided church; and that in the 
interest of unity and liberty, peace and progress, they alike re- 
jected all the marks of denominationalism, and declared them- 
selves simply to be Christians without denominations, and mem- 
bers of 'one body,' the church of Christ, or the Christian Church. 

"It was natural that when these men learned of the nearly 
identical character of the movements they headed, they should 
seek to unify their forces. The two greater forces, that led by 
Mr. Stone, and that by Mr. Campbell, were brought into one in 
Ohio, Kentucky and Tennessee in 1832, after conferences be- 
tween Mr. Stone and Alexander Campbell, son of Thomas Camp- 
bell. Since that time, many independent congregations, holding 
common principles, have joined the movement." 

A great Centennial Convention is to be held in Pittsburg, Pa., 
in October, 1909, to celebrate the hundredth anniversary of the 
"Declaration and Address" of Thomas Campbell, which led up 
to the beginnings of the apostolic church in America. It will 
be of interest for the reader to note the progress of the move- 
ment during these years. In the increase in numbers and in 
every form of good work, looking to the extension of Christ's 
kingdom on earth, the history of a century's work and growth 
of the Christian Church in America is remarkable. In this work 
there have been several distinctive periods. In the early days, 
there was much opposition from many of the denominations, and 
the pioneer disciples had to contend earnestly for the faith, and, 



80 AS OTHERS SEE US, 

against so great opposition, it was difficult to make much prog- 
ress. Naturally, the preaching of the early ministers in this 
movement was polemic. In fact, practically the whole body of 
the early disciples were preachers of the Word, each one a living 
witness to the truth. It became proverbial that the "Campbell- 
ites," as they were called in derision, knew the Scriptures. Near- 
ly every member of the church carried constantly a copy of the 
Bible, and was ever ready to substantiate his claims by the 
authority of the Word. 

After the days of the pioneers came the period of a more 
aggressive evangelism, in which the gospel was spread over a 
larger territory, the church became more widely known, and a 
factor to be reckoned with in the religious thought and life of 
the nation. Following this, came the time of missionary activ- 
ity, both at home and abroad. At the same time, these Chris- 
tians entered upon the period of church-building, and rapidly, in 
the rural districts, the small towns, and in many large cities, 
there arose great numbers of beautiful church houses. 

The great secret of the marvelous growth and success of the 
Christian Church is due to the fact that not one of the activities 
begun at any of these periods has ever ceased. Polemic preach- 
ing has been kept up through all these years, the spirit of evan- 
gelism has grown with each passing decade, each succeeding 
year witnesses the construction of more and more worthy tem- 
ples in which to worship God, and missionary activity increases 
mightily with every passing day. All these forces within the 
last decade seem to have combined and given to the Restoration 
movement a mighty impetus toward the culmination of the pur- 
pose for which, under God, it came into existence. We quote 
from J. W. McGarvey, in the Year Book of 1908, who says of 
the disciples, or Christian Church: 

"Their growth during the last two decades, according to the 
census reports of the United States, has been more rapid than 
that of any other body of Protestants in this country, and they 
now number, according to the best obtainable statistics, 1,283,416. 

"In order to greater efficiency in turning to the Lord, both in 
our own country and in foreign lands, zealous brethren have 
organized voluntary missionary societies. In almost every State 
in our Union there is a State missionary society, for the evan- 
gelization of the States individually. Besides these, for more 
general evangelizing in our great country, and for the promotion 
of world-wide missions, three other missionary societies have 
been organized; namely, the American Home Missionary Society, 
whose field is the United States and Canada; the Foreign Chris- 
tian Missionary Society, whose field embraces all foreign coun- 



AND AS WE ARE 81 

tries; and the Christian Woman's Board of Missions, whose field 
has no geographical limits. The first is now maintaining 418 
missionaries; the second has missionaries in Japan, China, 
Tibet, India, Africa, the Hawaiian and the Philippine Islands, 
Cuba, Denmark and Sweden. Its number of missionaries and 
native helpers is 564. The third has missionaries in many 
States of our Union, and in Mexico, Porto Rico, Jamaica and 
South America. The work of negro evangelization and educa- 
tion in this country is also in its hands. It employs 452 mis- 
sionaries and other workers." 

Besides the co-operative organizations mentioned above, the 
Christian Church has a Board of Church Extension, Board of 
Ministerial Relief, and a National Benevolent Association, all of 
which in their peculiar spheres are doing noble work in the 
name of Christ and for his church. In the great Christian En- 
deavor movement, the Christian Church has had no small part. 
According to the statistics of 1907, the number of our Senior 
societies was about five thousand, and of Intermediate and Jun- 
ior societies a little over three thousand. 

There are three great phases of the force and work of these 
Christian Churches at the present time, all three being a unit 
for the accomplishment of one purpose, viz.: the early and full 
restoration of the church of Christ on earth, the evangelization 
of the world by the gospel of redemption; these three phases 
are: Missionary or evangelical, educational and journalistic 
(with our distinctive literature). 

Lack of space forbids our entering into detail concerning our 
great missionary and evangelistic work. Great as have been the 
achievements of the past, it seems that the church is just being 
aroused to the vast possibilities and exalted privileges before us. 
There has never been such glorious evangelism as now, each 
week bringing the glad news that thousands, from every point 
of the compass, have been added to the church. This heavenly 
passion for the salvation of souls extends to the uttermost parts 
of the earth, and our Home and Foreign Missionary Societies 
are destined to accomplish greater things for the Master within 
the next decade than they have done within all their past his- 
tory. 

Educational work has been a mighty factor in the Restora- 
tion movement. Quoting again from W. J. Wright's tract, "The 
Christian Church, Disciples of Christ," we note that among us 
"there are about fifty colleges and schools of high grade in the 
United States. These provide classical, scientific and profes- 
sional training for persons of both sexes, and cover every phase 
of ministerial training, including foreign mission work. There 



82 AS OTHERS SEE US, 

are also academies, graded schools and industrial schools for 
negroes." 

Our religious journals, and other distinctive literature in the 
many tracts and books published from time to time, have been, 
perhaps, the mightiest force among all the agencies operative in 
the Restoration. The printed page — truth in permanent form, 
over which the thoughtful may ponder — is, perhaps, more effec- 
tive than the spoken word. We have been blessed with a great 
literature, to which, with each generation, rich treasures are 
being added. Besides the many books that are coming out from 
time to time, the regular periodicals issued by members of the 
church of Christ, or Christian Church, are as follows: 

Christian Standard Cincinnati, O. 

Christian-Evangelist St. Louis, Mo. 

Christian Courier Dallas, Tex. 

Christian Union Des Moines, la. 

Pacific Christian San Francisco, Cal. 

The Lookout Cincinnati, O. 

Our Young Folks St. Louis, Mo. 

Christian Leader and the Way Cincinnati, O. 

West Virginia Christian Bethany, W. Va. 

Christian Worker Pittsburg, Pa. 

Colorado Christian Herald Denver, Col. 

Tennessee Christian Nashville, Tenn. 

The Gospel Plea Edwards, Miss. 

Oklahoma Christian Edwards, Okla. 

Carolina Evangel Washington, N. C. 

The Kansas Messenger Topeka, Kan. 

Christian Monthly Richmond, Va. 

The Christian St. John, N. B. 

Gospel Advocate Nashville, Tenn. 

Missouri Christian Message Kansas City, Mo. 

Bible Vennen Ossian, la. 

Christian Messenger Owen Sound, Can. 

Illinois Christian News Bloomington, 111. 

Texas Missions Dallas, Tex. 

Business in Christianity Kansas City, Mo. 

Missionary Intelligencer Cincinnati, O. 

Missionary Tidings Indianapolis, Ind. 

The American Home Missionary Cincinnati, O. 

The Restoration movement has reached a day of broad vis- 
ions, of mighty undertakings, of triumphant achievements, ris- 
ing above factional party or prejudice, and overleaping the 
boundaries of locality or section. 

Perhaps the most significant of modern movements among 



AND AS WE ARE 83 

us, and destined to be the most permanent and far-reaching in 
its results, is the motto of "The Open Bible" with the great 
teacher-training work now in progress. This movement inau- 
gurated and pushed forward by the Christian Standard, under 
the masterful leadership of Herbert Moninger, is, without doubt, 
the greatest of modern times, and is destined to revolutionize 
the life and activities of the church in every department of its 
work. It is a careful and systematic study of the Bible in 
which multiplied thousands are engaged. The "Open Bible," 
with systematic study thereof, can but result in the evangeliza- 
tion of the world. We thank God for, and take courage from, 
all these things, steadfastly and confidently looking forward to 
the great and good day when all shall be one in the Lord. 

We can not, however, justly estimate the growth and work 
of the Christian Church during the past century, by statistics 
and historical facts. We can not, until all things are completed, 
estimate the force and worth of the influences that have been 
set in motion, the seeds that have been sown, the leaven of 
truth that has been placed in the lump of the thought and life 
of the age. 

The influence of the Christian Church has been felt, and the 
effects of her teaching seen, far beyond the immediate scope of 
her work. Practically, the whole thought and much of the 
procedure of denominational Christendom has been changed 
by the wholesome influence of the Christian Church. Time was 
when, among many of the denominations, for instance, the 
"mourner's bench" was used, and the penitent sinner "got relig- 
ion" by "agonizing in prayer." This custom has practically 
passed, and most denominations take the apostolic confession, 
according to New Testament example. In many other ways the 
denominations are unconsciously getting nearer and nearer to 
the way of the early church. Let us hope and pray that some- 
time, in the not far distant future, all things, upon the part of 
all of us, not in harmony with the will of Christ, shall be put 
aside, and all things whatsoever he has commanded us, we shall 
do. Then we shall have Christian unity, and the church, the 
bride of the Lamb, spotless and clean, we shall behold in her 
beauty. 

THE END. 



AUG 12 1908 



731 



